Egypt is identified in the Bible as the place of refuge that the Holy Family sought in its flight from Judea:

When he [Joseph] arose, he took the young Child and His mother by night and departed for Egypt, and was there until the death of Herod the Great, that it might be fulfilled which was spoken by the Lord through the prophet, saying, Out of Egypt I called My Son (Matthew 2:12–23).[2]

The Egyptian Church is traditionally believed to be founded by St Mark at around AD 42, regards itself as the subject of many prophecies in the Old Testament. Isaiah the prophet, in Chapter 19, Verse 19 says "In that day there will be an altar to the LORD in the midst of the land of Egypt, and a pillar to the LORD at its border."[1]

Christianity spread throughout Egypt within half a century of Saint Mark's arrival in Alexandria, as is clear from the New Testament writings found in Bahnasa, in Middle Egypt, which date around the year AD 200, and a fragment of the Gospel of John, written in Coptic, which was found in Upper Egypt and can be dated to the first half of the 2nd century. In the 2nd century, Christianity began to spread to the rural areas, and scriptures were translated into the local languages, namely Coptic.

The Catechetical School of Alexandria is the oldest catechetical school in the world. St. Jerome records that the Christian School of Alexandria was founded by Saint Mark himself.[5] Around AD 190 under the leadership of the scholar Pantanaeus, the school of Alexandria became an important institution of religious learning, where students were taught by scholars such as Athenagoras, Clement, Didymus, and the native Egyptian Origen, who was considered the father of theology and who was also active in the field of commentary and comparative Biblical studies. Origen wrote over 6,000 commentaries of the Bible in addition to his famous Hexapla.

Many scholars such as Jerome visited the school of Alexandria to exchange ideas and to communicate directly with its scholars, the scope of this school was not limited to theological subjects; science, mathematics and humanities were also taught there. The question-and-answer method of commentary began there, and 15 centuries before Braille, wood-carving techniques were in use there by blind scholars to read and write.

The Theological college of the catechetical school was re-established in 1893, the new school currently has campuses in Ireland, Cairo, New Jersey, and Los Angeles, where Coptic priests-to-be and other qualified men and women are taught among other subjects Christian theology, history, the Coptic language and art – including chanting, music, iconography, and tapestry.

Christian monasticism was born in Egypt and was instrumental in the formation of the Coptic Orthodox Church character of submission, simplicity and humility, thanks to the teachings and writings of the Great Fathers of Egypt's Deserts. By the end of the 5th century, there were hundreds of monasteries, and thousands of cells and caves scattered throughout the Egyptian desert. A great number of these monasteries are still flourishing and have new vocations to this day.

All Christian monasticism stems, either directly or indirectly, from the Egyptian example: Saint Basil the Great Archbishop of Caesaria of Cappadocia, founder and organizer of the monastic movement in Asia Minor, visited Egypt around AD 357 and his rule is followed by the Eastern Orthodox Churches; Saint Jerome who translated the Bible into Latin, came to Egypt, while en route to Jerusalem, around AD 400 and left details of his experiences in his letters; Benedict founded the Benedictine Order in the 6th century on the model of Saint Pachomius, but in a stricter form. Countless pilgrims have visited the "Desert Fathers" to emulate their spiritual, disciplined lives.

We believe in the Holy Spirit, the Lord, the Giver of Life, who proceeds from the Father, who with the Father through the Son is worshiped and glorified who spoke by the Prophets and in One, Holy, Catholic, and Apostolic church. We confess one Baptism for the remission of sins and we look for the resurrection of the dead and the life of the coming age, Amen.

Another theological dispute in the 5th century occurred over the teachings of Nestorius, the Patriarch of Constantinople who taught that God the Word was not hypostatically joined with human nature, but rather dwelt in the man Jesus, as a consequence of this, he denied the title "Mother of God" (Theotokos) to the Virgin Mary, declaring her instead to be "Mother of Christ" Christotokos.

When reports of this reached the Apostolic Throne of Saint Mark, Pope Saint Cyril I of Alexandria acted quickly to correct this breach with orthodoxy, requesting that Nestorius repent. When he would not, the Synod of Alexandria met in an emergency session and a unanimous agreement was reached. Pope Cyril I of Alexandria, supported by the entire See, sent a letter to Nestorius known as "The Third Epistle of Saint Cyril to Nestorius." This epistle drew heavily on the established Patristic Constitutions and contained the most famous article of Alexandrian Orthodoxy: "The Twelve Anathemas of Saint Cyril." In these anathemas, Cyril excommunicated anyone who followed the teachings of Nestorius. For example, "Anyone who dares to deny the Holy Virgin the title Theotokos is Anathema!" Nestorius however, still would not repent and so this led to the convening of the First Ecumenical Council of Ephesus (431), over which Cyril presided.

The Council confirmed the teachings of Saint Athanasius and confirmed the title of Mary as "Mother of God", it also clearly stated that anyone who separated Christ into two hypostases was anathema, as Cyril had said that there is "One Nature [and One Hypostasis] for God the Word Incarnate" (Mia Physis tou Theou Logou Sesarkōmenē). Also, the introduction to the creed was formulated as follows:

We magnify you O Mother of the True Light and we glorify you O saint and Mother of God (Theotokos) for you have borne unto us the Saviour of the world. Glory to you O our Master and King: Christ, the pride of the Apostles, the crown of the martyrs, the rejoicing of the righteous, firmness of the churches and the forgiveness of sins. We proclaim the Holy Trinity in One Godhead: we worship Him, we glorify Him, Lord have mercy, Lord have mercy, Lord bless us, Amen. [not dissimilar to the "Axion Estin" Chant still used in Orthodoxy]

When in AD 451, Emperor Marcianus attempted to heal divisions in the Church, the response of Pope Dioscorus – the Pope of Alexandria who was later exiled – was that the emperor should not intervene in the affairs of the Church. It was at Chalcedon that the emperor, through the Imperial delegates, enforced harsh disciplinary measures against Pope Dioscorus in response to his boldness; in 449, Pope Dioscorus headed the 2nd Council of Ephesus, called the "Robber Council" by Chalcedonian historians. It held to the Miaphysite formula which upheld the Christology of "One Incarnate Nature of God the Word" (Greek: μία φύσις Θεοῦ Λόγου σεσαρκωμένη (mia physis Theou Logou sesarkōmenē)),[6] and upheld the heretic Eutyches claiming he was orthodox.

The Council of Chalcedon summoned Dioscorus three times to appear at the council, after which he was deposed, the Council of Chalcedon further deposed him for his support of Eutyches, but not necessarily for Eutychian Monophysitism. Dioscorus appealed to the conciliar fathers to allow for a more Miaphysite interpretation of Christology at the council, but was denied. Following his being deposed, the Coptic Church and its faithful felt unfairly underrepresented at the council and oppressed politically by the Byzantine Empire, after the Byzantines appointed Proterius of Alexandria as Patriarch to represent the Chalcedonian Church, the Coptic Church appointed their own Patriarch Timothy Aelurus and broke from the Chalcedonian communion.

The Council of Chalcedon, from the perspective of the Alexandrine Christology, has deviated from the approved Cyrillian terminology and declared that Christ was one hypostasis in two natures. However, in the Nicene-Constantinopolitan Creed, "Christ was conceived of the Holy Spirit and of the Virgin Mary," thus the foundation of the definition according to the Non-Chalcedonian adherents, according to the Christology of Cyril of Alexandria is valid. There is a change in the Non-Chalcedonian definition here, as the Nicene creed clearly uses the terms "of", rather than "in."

In terms of Christology, the Oriental Orthodox (Non-Chalcedonians) understanding is that Christ is "One Nature—the Logos Incarnate," of the full humanity and full divinity, the Chalcedonians' understanding is that Christ is recognized in two natures, full humanity and full divinity. Oriental Orthodoxy contends that such a formulation is no different from what the Nestorians teach.[7] This is the doctrinal perception that makes the apparent difference which separated the Oriental Orthodox from the Eastern Orthodox.

Almost the entire Egyptian population rejected the terms of the Council of Chalcedon and remained faithful to the native Egyptian Church (now known as the Coptic Orthodox Church of Alexandria),[9] those who supported the Chalcedonian definition remained in communion with the other leading imperial churches of Rome and Constantinople. The non-Chalcedonian party became what is today called the Oriental Orthodox Church.

The Coptic Orthodox Church of Alexandria regards itself as having been misunderstood at the Council of Chalcedon. There was an opinion in the Church that viewed that perhaps the Council understood the Church of Alexandria correctly, but wanted to curtail the existing power of the Alexandrine Hierarch, especially after the events that happened several years before at Constantinople from Pope Theophilus of Alexandria towards Patriarch John Chrysostom and the unfortunate turnouts of the Second Council of Ephesus in AD 449, where Eutichus misled Pope Dioscorus and the Council in confessing the Orthodox Faith in writing and then renouncing it after the Council, which in turn, had upset Rome, especially that the Tome which was sent was not read during the Council sessions.

To make things even worse, the Tome of Pope Leo of Rome was, according to the Alexandria School of Theology, particularly in regards to the definition of Christology, considered influenced by Nestorian heretical teachings. So, due to the above-mentioned, especially in the consecutive sequences of events, the Hierarchs of Alexandria were considered holding too much of power from one hand, and on the other hand, due to the conflict of the Schools of Theology, there would be an impasse and a scapegoat, i.e. Pope Dioscorus, the Tome of Leo has been widely criticized (surprisingly by Roman Catholic and Eastern Orthodox scholars) in the past 50 years as a much less than perfect orthodox theological doctrine.

It is also to be noted that by anathemizing Pope Leo because of the tone and content of his tome, as per Alexandrine Theology perception, Pope Dioscorus was found guilty of doing so without due process; in other words, the Tome of Leo was not a subject of heresy in the first place, but it was a question of questioning the reasons behind not having it either acknowledged or read at the Second Council of Ephesus in AD 449. Pope Dioscorus of Alexandria was never labeled as heretic by the council's canons.

Copts also believe that the Pope of Alexandria was forcibly prevented from attending the third congregation of the council from which he was ousted, apparently the result of a conspiracy tailored by the Roman delegates.[10]

Before the current positive era of Eastern and Oriental Orthodox dialogues, Chalcedonians sometimes used to call the non-Chalcedonians "Monophysites", though the Coptic Orthodox Church in reality regards Monophysitism as a heresy, the Chalcedonian doctrine in turn came to be known as "Dyophysite".

A term that comes closer to Coptic Orthodoxy is Miaphysite, which refers to a conjoined nature for Christ, both human and divine, united indivisibly in the Incarnate Logos, the Coptic Orthodox Church of Alexandria believes that Christ is perfect in His divinity, and He is perfect in His humanity, but His divinity and His humanity were united in one nature called "the nature of the incarnate word", which was reiterated by Saint Cyril of Alexandria.

Copts, thus, believe in two natures "human" and "divine" that are united in one hypostasis "without mingling, without confusion, and without alteration", these two natures "did not separate for a moment or the twinkling of an eye" (Coptic Liturgy of Saint Basil of Caesarea).

The Muslim invasion of Egypt took place in AD 639. Despite the political upheaval, the Egyptian population remained mainly Christian. However, gradual conversions to Islam over the centuries had changed Egypt from a Christian to a largely Muslim country by the end of the 12th century.[11] Egypt's Umayyad rulers taxed Christians at a higher rate than Muslims, driving merchants towards Islam and undermining the economic base of the Coptic Church,[12] although the Coptic Church did not disappear, the Umayyad tax policies made it difficult for the church to retain the Egyptian elites.[13]

The Church suffered greatly under the many regimes of Islamic rule. Sometime during the 2nd Millennium AD, the leadership of the Church, including the Pope, moved from Alexandria to Cairo.[citation needed]

The position of Copts began to improve early in the 19th century under the stability and tolerance of the Muhammad Ali Dynasty, the Coptic community ceased to be regarded by the state as an administrative unit. In 1855 the jizya tax was abolished. Shortly thereafter, the Copts started to serve in the Egyptian army.[14]

Towards the end of the 19th century, the Coptic Church underwent phases of new development; in 1853, Pope Cyril IV established the first modern Coptic schools, including the first Egyptian school for girls. He also founded a printing press, which was only the second national press in the country, the Pope established very friendly relations with other denominations, to the extent that when the Greek Patriarch in Egypt had to absent himself from the country for a long period of time, he left his Church under the guidance of the Coptic Patriarch.[14]

The Theological College of the School of Alexandria was reestablished in 1893, it began its new history with five students, one of whom was later to become its dean. Today it has campuses in Alexandria and Cairo, and in various dioceses throughout Egypt, as well as outside Egypt, it has campuses in New Jersey, Los Angeles, Sydney, Melbourne, and London, where potential clergymen and other qualified men and women study many subjects, including theology, church history, missionary studies, and the Coptic language.[14]

On 4 November 2012, Bishop Tawadros was chosen as the 118th Pope; in a ritual filled with prayer, chants and incense at Abbasiya cathedral in Cairo, the 60-year-old bishop's name was picked by a blindfolded child from a glass bowl in which the names of two other candidates had also been placed. The enthronement was scheduled on 18 November 2012.

In 1959, the Ethiopian Orthodox Tewahedo Church was granted its first own Patriarch by Pope Cyril VI. Furthermore, the Eritrean Orthodox Tewahedo Church similarly became independent of the Ethiopian Orthodox Tewahedo Church in 1994, when four bishops were consecrated by Pope Shenouda III of Alexandria to form the basis of a local Holy Synod of the Eritrean Church. In 1998, the Eritrean Orthodox Tewahedo Church gained its autocephelacy from the Coptic Orthodox Church when its first Patriarch was enthroned by Pope Shenouda III of Alexandria.

Since the 1980s theologians from the Oriental (non-Chalcedonian) Orthodox and Eastern (Chalcedonian) Orthodox churches have been meeting in a bid to resolve theological differences, and have concluded that many of the differences are caused by the two groups using different terminology to describe the same thing (see Agreed Official Statements on Christology with the Eastern Orthodox Churches).

In the summer of 2001, the Coptic Orthodox and Greek Orthodox Patriarchates of Alexandria agreed[17] to mutually recognize baptisms performed in each other's churches, making re-baptisms unnecessary, and to recognize the sacrament of marriage as celebrated by the other. Previously, if a Coptic Orthodox and Greek Orthodox wanted to get married, the marriage had to be performed twice, once in each church, for it to be recognized by both. Now it can be done in only one church and be recognized by both.

According to Christian Tradition and Canon Law, the Coptic Orthodox Church of Alexandria only ordains men to the priesthood and episcopate, and if they wish to be married, they must be married before they are ordained; in this respect they follow the same practices as the Eastern Orthodox Church and Syrian Orthodox Church.

Traditionally, the Coptic language was used in church services, and the scriptures were written in the Coptic alphabet. However, due to the Arabisation of Egypt, service in churches started to witness increased use of Arabic, while preaching is done entirely in Arabic. Native languages are used, in conjunction with Coptic, during services outside of Egypt.

There are about 18 million Coptic Orthodox Christians in the world. Between 10 and 14 million of them are found in Egypt under the jurisdiction of the Coptic Orthodox Church of Alexandria.[19][20][21] Estimates of the size of Egypt's Christian population vary from the low government figures of 6 to 7 million to the 12 million reported by some Christian leaders, the actual numbers may be in the 11 to 13 million range, out of an Egyptian population of more than 90 million.[22][23][24][25][26][27] However, in 2011, the Pew Research Center announced that Copts in Egypt constitute 4.5% of the population, while the Catholic Holy See puts Copts at 6 to 8%.[28] These lower figures support a downward trend in the percentage of Copts in Egypt, as recorded in consecutive Egyptian censuses, since a 1927 high where Egyptian Christians formed 8.3% of the population.[29] This decline has been explained by Major-General Abu Bakr al-Guindi, head of Egypt's Central Agency for Public Mobilization and Statistics, as being the result of Copts having the highest emigration rate, the lowest birthrate and the highest income level in the country.[22][30]

There are also significant numbers in the diaspora outside of Africa in countries such as the United States, Canada, Australia, France, and Germany, the number of Coptic Orthodox Christians in the diaspora is roughly 2 million.[31]

In addition, there are between 350,000 and 400,000 native African adherents in East, Central and South Africa, most in Sudan, whose population is less than 200,000,[32][33] although under the jurisdiction of the Coptic Orthodox Church, these adherents are not considered Copts, since they are not ethnic Egyptians.

While Copts have cited instances of persecution throughout their history, Human Rights Watch has noted "growing religious intolerance" and sectarian violence against Coptic Christians in recent years, and a failure by the Egyptian government to effectively investigate properly and prosecute those responsible,[35][36] over a hundred Egyptian copts have been killed in sectarian clashes from 2011 to 2017, and many homes and businesses destroyed. In just one province (Minya), 77 cases of sectarian attacks on Copts between 2011 and 2016 have been documented by the Egyptian Initiative for Personal Rights.[37] The abduction and disappearance of Coptic Christian women and girls also remains a serious ongoing problem.[38][39]

Both the Patriarchate of Addis Ababa and all Ethiopia, and the Patriarchate of Asmara and all Eritrea do acknowledge the supremacy of honor and dignity of the Pope and Patriarch of Alexandria on the basis that both Patriarchates were established by the Throne of Alexandria and that they have their roots in the Apostolic Church of Alexandria, and acknowledge that Saint Mark the Apostlic is the founder of their Churches through the heritage and Apostolic evangelization of the Fathers of Alexandria.

Ethiopia received Christianity next to Jerusalem, through Jesus's own apostle, only a year after Jesus was crucified (Acts 8: 26–39). Christianity became a national religion of Ethiopia, under the dominion of the Church of Alexandria, in the 4th century, the first bishop of Ethiopia, Saint Frumentius, was consecrated as Bishop of Axum by Pope Athanasius of Alexandria in AD 328. From then on, until 1959, the Pope of Alexandria, as Patriarch of All Africa, always named an Egyptian (a Copt) to be the Archbishop of the Ethiopian Church, on 13 July 1948, the Coptic Church of Alexandria and the Ethiopian Orthodox Tewahido Church reached an agreement concerning the relationship between the two churches. In 1950, the Ethiopian Orthodox Tewahedo Church was granted autocephaly by Pope Joseph II of Alexandria, head of the Coptic Orthodox Church. Five Ethiopian bishops were immediately consecrated by the Pope of Alexandria and Patriarch of All Africa, and were empowered to elect a new Patriarch for their church, this promotion was completed when Joseph II consecrated the first Ethiopian-born Archbishop, Abuna Basilios, as head of the Ethiopian Church on 14 January 1951. In 1959, Pope Cyril VI of Alexandria crowned Abuna Basilios as the first Patriarch of Ethiopia.

Patriarch Basilios died in 1971, and was succeeded on the same year by Abuna Theophilos, with the fall of Emperor Haile Selassie I of Ethiopia in 1974, the new Marxist government arrested Abuna Theophilos and secretly executed him in 1979. The Ethiopian government then ordered the Ethiopian Church to elect Abuna Takla Haymanot as Patriarch of Ethiopia, the Coptic Orthodox Church refused to recognize the election and enthronement of Abuna Takla Haymanot on the grounds that the Synod of the Ethiopian Church had not removed Abuna Theophilos, and that the Ethiopian government had not publicly acknowledged his death, and he was thus still legitimate Patriarch of Ethiopia. Formal relations between the two churches were halted, although they remained in communion with each other.

After the death of Abuna Takla Haymanot in 1988, Abune Merkorios who had close ties to the Derg (Communist) government was elected Patriarch of Ethiopia. Following the fall of the Derg regime in 1991, Abune Merkorios abdicated under public and governmental pressure and went to exile in the United States, the newly elected Patriarch, Abune Paulos was officially recognized by the Coptic Orthodox Church of Alexandria in 1992 as the legitimate Patriarch of Ethiopia. Formal relations between the Coptic Church of Alexandria and the Ethiopian Orthodox Tewahedo Church were resumed on 13 July 2007. Abune Paulos died in August 2012.

Following the independence of Eritrea from Ethiopia in 1993, the newly independent Eritrean government appealed to Pope Shenouda III of Alexandria for Eritrean Orthodox autocephaly. In 1994, Pope Shenouda ordained Abune Phillipos as first Archbishop of Eritrea, the Eritrean Orthodox Tewahedo Church obtained autocephaly on 7 May 1998, and Abune Phillipos was subsequently consecrated as first Patriarch of Eritrea. The two churches remain in full communion with each other and with the other Oriental Orthodox Churches, although the Coptic Orthodox Church of Alexandria, along with the Ethiopian Orthodox Tewahedo Church does not recognize the deposition of the third Patriarch of Eritrea, Abune Antonios.

His full title is Patriarch and Lord Archbishop of the Great City of Alexandria on the Holy Orthodox and Apostolic Throne of Saint Mark the Evangelist and Holy Apostle that is, in Egypt, Pentapolis, Libya, Nubia, Sudan, Ethiopia, Eritrea and all Africa.

The patriarch of Alexandria was originally known merely as bishop of Alexandria. However, this title continued to evolve as the Church grew under Theophilus and his nephew and successor Cyril (a.d. 376–444), and especially in the 5th century when the Church developed its hierarchy.

The bishop of Alexandria, being the successor of the first bishop in Roman Egypt consecrated by Saint Mark, was honored by the other bishops as first among equals primus inter pares. Under the sixth canon of the Council of Nicaea, Cyril was raised to prelate or chief bishop at the head of the episcopates of Egypt, Libya, and the Pentapolis without the existence of intermediate archbishops as existed in other ecclesiastic provinces.[40] He had the privilege of choosing and consecrating bishops.[40]

The title of "pope" has been attributed to the Patriarch of Alexandria since the episcopate of Heraclas, the 13th Patriarch of Alexandria. All the clergy of Alexandria and Lower Egypt honored him with the title papas, which means "father" as the archbishop and metropolitan having authority over all bishops, within the Egyptian province, who are under his jurisdiction. Alexandria, while the ecclesiastical and provincial capital, also had the distinction as being the place where Saint Mark was martyred.

The title "Patriarch" originally referred to a clan leader or head of a familial lineage. Ecclesiastically it means a bishop of high rank and was originally used as a title for the bishops of Rome, Constantinople, Jerusalem, Antioch, and Alexandria, for the Coptic patriarch, this title was "Patriarch of Alexandria and all Africa on the Holy Apostolic Throne of Saint Mark the Evangelist," that is "of Egypt". The title of "Patriarch" was first used around the time of the Third Ecumenical Council of Ephesus, convened in AD 431, and ratified at Chalcedon in AD 451.

11 metropolitanates, out of which 8 metropolitanates are in Egypt, 1 metropolitanate in the Near East, 1 in Europe, 1 in the USA; served by 2 metropolitan archbishops and 9 metropolitan bishops; out of the 11 hierarchs, 1 metropolitan archbishop is in the Near East, 1 metropolitan archbishop in Egypt, while 7 metropolitan bishops are in Egypt, 1 metropolitan bishops are in Europe, and 1 metropolitan bishop in the USA.

65 dioceses with 46 diocesan bishops are in Egypt, 9 diocesan bishops are in Europe, 4 diocesan bishops are in North America, 2 diocesan bishops are in South America, 2 diocesan bishops are in Sudan, and finally 2 diocesan bishops are in Australia.

3 suffragan dioceses, with 1 suffragan bishop in Europe and 2 suffragan bishops in North America.

5 auxiliary bishops, with 3 auxiliary bishops for dioceses in Egypt and 2 auxiliary bishops in North America.

11 assistant bishops in Egypt for 11 suffragan dioceses within an archdiocese under the Patriarch's jurisdiction;

^ abEusebius of Caesarea, the author of Ecclesiastical History in the 4th century, states that Saint Mark came to Egypt in the first or third year of the reign of Emperor Claudius, i.e. 41 or 43 A.D. "Two Thousand years of Coptic Christianity" Otto F. A. Meinardus p28.

Coptic architecture
–
Coptic architecture is the architecture of the Copts, who form the majority of Christians in Egypt. Coptic churches range from great cathedrals such as Saint Marks Coptic Orthodox Cathedral to the smallest churches in rural villages, many ancient monasteries like Monastery of Saint Anthony also exist. Ancient churches like the Hanging Church in Cop

Cairo
–
Cairo is the capital and largest city of Egypt. Cairo has long been a center of the political and cultural life. Cairo has the oldest and largest film and music industries in the Arab world, as well as the worlds second-oldest institution of higher learning, Al-Azhar University. Many international media, businesses, and organizations have regional

1.
Cairo القاهرة al-Qāhirah

2.
Louis Comfort Tiffany (American, 1848-1933). On the Way between Old and New Cairo, Citadel Mosque of Mohammed Ali, and Tombs of the Mamelukes, 1872. Oil on canvas. Brooklyn Museum

Egypt
–
Egypt, officially the Arab Republic of Egypt, is a transcontinental country spanning the northeast corner of Africa and southwest corner of Asia by a land bridge formed by the Sinai Peninsula. Egypt is a Mediterranean country bordered by the Gaza Strip and Israel to the northeast, the Gulf of Aqaba to the east, the Red Sea to the east and south, Su

Oriental Orthodoxy
–
Oriental Orthodoxy has approximately 84 million adherents worldwide. Oriental Orthodox Churches uphold their own ancient ecclesiastic traditions of apostolic succession and these Churches rejected the definition of the two natures of Christ, known as the Chalcedonian Definition, which was issued by the Council of Chalcedon in 451. The Eastern Ortho

Episcopal polity
–
An episcopal polity is a hierarchical form of church governance in which the chief local authorities are called bishops. Churches with an episcopal polity are governed by bishops, practicing their authorities in the dioceses and conferences or synods, bishops are considered to derive their authority from an unbroken, personal apostolic succession f

4.
Pope Pius IX convened the First Vatican Council that approved the dogma of Pope as the visible head of the church, prime bishop over a hierarchy of clergy and believers

Pope of the Coptic Orthodox Church of Alexandria
–
The Pope of the Coptic Orthodox Church of Alexandria is the leader of the Coptic Orthodox Church of Alexandria. A faith with ancient Christian roots in Egypt, the current holder of this position is Theodoros II or Tawadros II, who was selected as the 118th pope on November 4,2012. Following the traditions of the church, the pope is chairman and thi

3.
Pope Shenouda III, the 117th Pope of Alexandria and the Patriarch of All Africa on the Holy Apostolic See of Saint Mark

Pope Tawadros II of Alexandria
–
Not to be confused with the Patriarch Theodore II of Alexandria. For the Greek Orthodox Pope of Alexandria with the name and title. This article uses dates and years written in the Coptic calendar, using the A. M. calendar era, in addition to the Gregorian calendar, using the A. D. calendar era. Pope Tawadros II is the 118th and current Pope of Ale

1.
Pope Tawadros II

Libya
–
The three traditional parts of the country are Tripolitania, Fezzan and Cyrenaica. With an area of almost 1.8 million square kilometres, Libya is the fourth largest country in Africa, Libya has the 10th-largest proven oil reserves of any country in the world. The largest city and capital, Tripoli, is located in western Libya, the other large city i

4.
The Siege of Tripoli in 1551 allowed the Ottomans to capture the city from the Knights of St. John.

Sudan
–
Sudan, also known as North Sudan since South Sudans independence and officially the Republic of the Sudan, is a country in Northern Africa. It is the third largest country in Africa, the River Nile divides the country into eastern and western halves. Before the Sudanese Civil War, South Sudan was part of Sudan, Sudan was home to numerous ancient ci

1.
The large mud brick temple, known as the shrek or Western Deffufa, in the ancient city of Kerma

South Sudan
–
South Sudan, officially the Republic of South Sudan, is a landlocked country in northeastern Africa that gained its independence from Sudan in 2011. Its current capital is Juba, which is also its largest city and it was planned that the capital city would be changed to the more centrally located Ramciel in the future before civil war broke out. It

Middle East
–
The Middle East is a transcontinental region centered on Western Asia and Egypt. The corresponding adjective is Middle-Eastern and the noun is Middle-Easterner. The term has come into usage as a replacement of the term Near East beginning in the early 20th century. Arabs, Turks, Persians, Kurds, and Azeris constitute the largest ethnic groups in th

4.
Islam is the largest religion in the Middle East. Here, Muslim men are prostrating during prayer in a mosque.

Coptic diaspora
–
The Coptic diaspora consists of Copts who live outside of their primary area of residence within parts of present-day Egypt, Libya and Sudan. The number of Copts outside Egypt has sharply increased since the 1960s, the largest Coptic diaspora populations are in the United States, in Canada and in Australia, but Copts have a presence in many other c

1.
St. Mark Coptic Orthodox Church in Bellaire, Texas (Greater Houston). There are about 1-2 million Copts living outside of Egypt, and are known as the Coptic diaspora.

Mark the Evangelist
–
Mark the Evangelist is the traditionally ascribed author of the Gospel of Mark. Mark is said to have founded the Church of Alexandria, one of the most important episcopal sees of Early Christianity and his feast day is celebrated on April 25, and his symbol is the winged lion. According to William Lane, an unbroken tradition identifies Mark the Eva

Alexandria
–
Alexandria is the second largest city and a major economic centre in Egypt, extending about 32 km along the coast of the Mediterranean Sea in the north central part of the country. Its low elevation on the Nile delta makes it vulnerable to rising sea levels. Alexandria is Egypts largest seaport, serving approximately 80% of Egypts imports and expor

1.
Alexandria Ἀλεξάνδρεια

3.
Residential neighborhood in Alexandria

4.
Fishing in Alexandria

Egypt (Roman province)
–
The province encompassed most of modern-day Egypt except for the Sinai Peninsula. Aegyptus was bordered by the provinces of Creta et Cyrenaica to the West, the province came to serve as a major producer of grain for the empire and had a highly developed urban economy. Aegyptus was by far the wealthiest Eastern Roman province, in Alexandria, its cap

4.
Possible depiction of the province of Egypt from the Hadrianeum in Rome

Copts in Egypt
–
Copts in Egypt refers to Coptic people born in or residing in Egypt. Coptic people are the largest ethno-religious minority in Egypt, under Muslim rule, the ethnic Copts were cut off from the main stream of Christianity, and were compelled to adhere to the Pact of Umar covenant, thus assigned to Dhimmi status. Their position improved dramatically u

1.
President Nasser welcomes a delegation of Coptic bishops (1965)

Copts in Sudan
–
Copts in Sudan may refer to people born in or residing in Sudan of full or partial Coptic origin. Sudan has a native Coptic minority, although many Copts in Sudan are descended from more recent Coptic immigrants from Egypt, Copts in Sudan live mostly in northern cities, including Al Obeid, Atbara, Dongola, Khartoum, Omdurman, Port Sudan, and Wad Me

Copts in Libya
–
Copts are an ethnoreligious group that form the largest Christian group in Libya, the Coptic Orthodox Church in the country having an estimated 60,000 adherents. The Coptic Church is known to have roots in Libya long before the Arabs advanced westward from Egypt into Libya. A part of the community is made up of immigrants from Egypt, the Coptic pop

1.
Traditional Coptic areas

Oriental Orthodox
–
Oriental Orthodoxy has approximately 84 million adherents worldwide. Oriental Orthodox Churches uphold their own ancient ecclesiastic traditions of apostolic succession and these Churches rejected the definition of the two natures of Christ, known as the Chalcedonian Definition, which was issued by the Council of Chalcedon in 451. The Eastern Ortho

Christianity
–
Christianity is a Abrahamic monotheistic religion based on the life and teachings of Jesus Christ, who serves as the focal point for the religion. It is the worlds largest religion, with over 2.4 billion followers, or 33% of the global population, Christians believe that Jesus is the Son of God and the savior of humanity whose coming as the Messiah

Christian denomination
–
A Christian denomination is a distinct religious body within Christianity, identified by traits such as a name, organisation, leadership and doctrine. Individual bodies, however, may use alternative terms to describe themselves, groups of denominations—often sharing broadly similar beliefs, practices, and historical ties—are sometimes known as bran

1.
Door of the Schlosskirche (castle church) in Wittenberg to which Luther is said to have nailed his 95 Theses on 31st October 1517, sparking the Reformation.

Northeast Africa

1.
Countries within Northeast Africa.

Apostolic see
–
In Catholicism, an apostolic see is any episcopal see whose foundation is attributed to one or more of the apostles of Jesus. Its sixth canon recognized the authority, extending beyond a single province, traditionally held by Rome and Alexandria, and the prerogatives of the churches in Antioch. The metropolis in question is taken to be Caesarea Mar

Council of Chalcedon
–
The Council of Chalcedon was a church council held from October 8 to November 1, AD451, at Chalcedon. The Council is numbered as the ecumenical council by the Great Church. A minority of Christians do not agree with the councils teachings and its most important achievement was to issue the Chalcedonian Definition. The Councils judgments and definit

Christology
–
Christology is the field of study within Christian theology which is primarily concerned with the nature and person of Jesus as recorded in the canonical Gospels and the epistles of the New Testament. Primary considerations include the relationship of Jesus nature and person with the nature, as such, Christology is concerned with the details of Jes

Eastern Orthodox Church
–
The Eastern Orthodox Church teaches that it is the One, Holy, Catholic and Apostolic Church established by Jesus Christ in his Great Commission to the apostles. It practices what it understands to be the original Christian faith, the Eastern Orthodox Church is a communion of autocephalous churches, each typically governed by a Holy Synod. It teache

Hypostatic Union
–
Hypostatic union is a technical term in Christian theology employed in mainstream Christology to describe the union of Christs humanity and divinity in one hypostasis, or individual existence. The Greek term hypostasis had come into use as a technical term prior to the Christological debates of the fourth and fifth centuries. In pre-Christian times

St. Mark the Evangelist
–
Mark the Evangelist is the traditionally ascribed author of the Gospel of Mark. Mark is said to have founded the Church of Alexandria, one of the most important episcopal sees of Early Christianity and his feast day is celebrated on April 25, and his symbol is the winged lion. According to William Lane, an unbroken tradition identifies Mark the Eva

Apostles
–
In Christian theology and ecclesiology, the apostles, particularly the Twelve Apostles, were the primary historical disciples of Jesus, the central figure in Christianity. During the life and ministry of Jesus in the 1st century AD, the word disciple is sometimes used interchangeably with apostle, for instance, the Gospel of John makes no distincti

1.
The Last Supper, a late 1490s mural painting by Leonardo da Vinci, is a depiction of the last supper of Jesus and his twelve apostles on the eve of his crucifixion.

Four Evangelists
–
The gospels of Matthew, Mark, and Luke are known as the Synoptic Gospels, because they include many of the same stories, often in the same sequence. Also known to have written the book of Acts and to have been a friend of Paul of Tarsus, John – a disciple of Jesus. They are called evangelists, an meaning people who proclaim good news. Images normal

4.
The symbols of the four Evangelists are here depicted in the Book of Kells. The four winged creatures symbolize, clockwise from top left, Matthew, Mark, John, and Luke.

Ethiopian Orthodox Tewahedo Church
–
The Ethiopian Orthodox Tewahedo Church is the largest of the Oriental Orthodox Christian Churches. Ethiopia is the country only after Armenia to have officially proclaimed Christianity as state religion though some argue it may even be the first. The Ethiopian Orthodox Tewahedo Church is a member of the World Council of Churches. Tewahedo is a Geez

Armenian Apostolic Church
–
The Armenian Apostolic Church is the national church of the Armenian people. Part of Oriental Orthodoxy, it is one of the most ancient Christian communities, Armenia was the first country to adopt Christianity as its official religion, in the early 4th century. The church claims to have originated in the missions of Apostles Bartholomew and it is s

Syriac Orthodox Church
–
The Syriac Orthodox Church of Antioch, or Syrian Orthodox Patriarchate of Antioch and All the East, is an autocephalous Oriental Orthodox church based in the Eastern Mediterranean. Employing the Divine Liturgy of Saint James with Syriac as its official and liturgical language, the church is led by the Syriac Orthodox Patriarch of Antioch Ignatius A

Eritrean Orthodox Tewahedo Church
–
The Eritrean Orthodox Tewahedo Church is an Oriental Orthodox church with its headquarters in Asmara, Eritrea. Its autocephaly was recognised by Pope Shenouda III of the Coptic Orthodox Church of Alexandria after Eritrea gained its independence in 1993, tewaḥido is a Geez word meaning being made one, cognate to Arabic tawhid. This separate Christia

Malankara Orthodox Syrian Church
–
The Malankara Orthodox Syrian Church also known as Indian Orthodox Church is an autocephalous Oriental Orthodox church centered in the Indian state of Kerala. It is one of the churches of Indias Saint Thomas Christian community, the church is headed by the autocephalous Catholicos of the East and the Malankara Metropolitan, presently Baselios Mar T

Holy See of Cilicia
–
The Armenian Catholicosate of the Great House of Cilicia is a hierarchal see of the Armenian Apostolic Church. Since 1930, the Catholicosate of the Great House of Cilicia has been headquartered in Antelias, aram I is the Catholicos of Cilicia of the Armenian Apostolic Church since 1995. First Sis era, 267-301, According to the order of Catholicoi,

1.
Saint Gregory the Illuminator Cathedral in the Armenian Catholicosate of Cilicia

2.
The coat of arms of the Catholicosate of the Great House of Cilicia

Armenian Patriarchate of Constantinople
–
The Armenian Patriarchate of Constantinople is an autonomous See which recognizes the primacy of the Catholicos of All Armenians, the supreme head of the Armenian Apostolic Church. The seat of the Armenian Patriarchate of Constantinople is the Surp Asdvadzadzin Patriarchal Church in the Kumkapı neighborhood of Istanbul, the Armenian Patriarch of Co

1.
Coat-of-arms of the Armenian Patriarchate of Constantinople

2.
Armenian Church adjacent to the patriarchal residence in Istanbul

3.
Interior view of Holy Mother-of-God Patriarchal Church

4.
Patriarch Nerses Varjabedyan (1837–1884)

Armenian Patriarchate of Jerusalem
–
The Armenian Patriarchate of Jerusalem also known as the Armenian Patriarchate of Sts. James is located in the Armenian Quarter of Jerusalem, the Armenian Apostolic Church is officially recognised under Israels confessional system, for the self-regulation of status issues, such as marriage and divorce. Manougian succeeded Archbishop Torkom Manoogia

Malankara Jacobite Syrian Orthodox Church
–
The Malankara Jacobite Syrian Orthodox Church, officially known as Jacobite Syrian Christian Church, is an integral branch of the Syriac Orthodox Church centered in Kerala, India. It recognizes the Syriac Orthodox Patriarch, currently Ignatius Aphrem II and it functions as a largely autonomous unit within the church, under the authority of the Cath

1.
Syriac Orthodox Church Emblem

2.
Church of the Syrian Christians in India (p.115, October 1855)

History of Oriental Orthodoxy
–
They reject the dogmatic definitions of the Council of Chalcedon. Hence, these Churches are also called Old Oriental Churches or Non-Chalcedonian Churches, the history of all Oriental Orthodox Churches goes back to the very beginnings of Christianity. They were founded by the apostles or by their earliest disciples, the Oriental Orthodox Churches h

Coptic history
–
Many of the historic items related to Coptic Christianity are on display in many museums around the world and a large number is in the Coptic Museum in Coptic Cairo. The Egyptian Church, which is now more than nineteen centuries old, regards itself as the subject of many prophecies in the Old Testament. Isaiah the prophet, in Chapter 19, Verse 19 s

Orthodox Tewahedo
–
Orthodox Tewahedo is the common and historical name of two Oriental Orthodox churches within the Christian Church. These are the predominant Orthodox denominations in Eritrea and Ethiopia, until 1959, the Orthodox Tewahedo churches were administratively part of the Coptic Church. The Ethiopian Orthodox Tewahedo Church was granted autocephaly and it

1.
Drawing of the Virgin Mary ‍ '​with her beloved son‍ '​ in pencil and ink, from a manuscript copy of Weddasé Māryām, circa 1875.

Syriac Christianity
–
With a history going back to the 1st century AD, Syriac Christianity is, in modern times, represented by denominations primarily in the Middle East, Asia Minor and in Kerala, India. Christianity began in the Middle East in Jerusalem among Jewish Aramaic-speaking Semitic peoples of Judah and it quickly spread, initially to other Semitic peoples, in

Saint Thomas Christians
–
Historically, the Saint Thomas Christian community was part of the Church of the East, centered in Persia. They were organised as the Province of India in the 8th century, served by Nestorian bishops, Saint Thomas Christians represent a multi ethnic group. Their language is Malayalam, the language of Kerala, and Syriac is used for liturgical purpos

4.
Tharisapalli Copper plate grant (9th century) - One of the reliable documentary evidences of the privileges and influence that Saint Thomas Christians enjoyed in early Malabar. The document contains signatures of the witnesses in Pahlavi, Kufic and Hebrew scripts. It is the oldest documentary evidence available to attest the presence of a Persian Christian community in South India.

First Council of Nicaea
–
The First Council of Nicaea was a council of Christian bishops convened in the Bithynian city of Nicaea by the Roman Emperor Constantine I in AD325. Constantine I organized the Council along the lines of the Roman Senate and presided over it and this ecumenical council was the first effort to attain consensus in the Church through an assembly repre

1.
Council of Nicea

2.
Eastern Orthodox icon depicting the First Council of Nicaea

3.
Constantine the Great summoned the bishops of the Christian Church to Nicaea to address divisions in the Church (mosaic in Hagia Sophia, Constantinople (Istanbul), ca. 1000).

First Council of Constantinople
–
The First Council of Constantinople was a council of Christian bishops convened in Constantinople in AD381 by the Roman Emperor Theodosius I. It met from May to July 381 in the Church of Hagia Irene and was affirmed as ecumenical in 451 at the Council of Chalcedon, when Theodosius ascended to the imperial throne in 380, he began on a campaign to br

Council of Ephesus
–
The Council of Ephesus was a council of Christian bishops convened in Ephesus in AD431 by the Roman Emperor Theodosius II. It met in June and July 431 at the Church of Mary in Ephesus in Anatolia, Nestorius himself had requested the Emperor to convene the council, hoping that it would prove his orthodoxy, the council in fact condemned his teachings

Tur Abdin
–
Tur Abdin is a hilly region situated in southeast Turkey, including the eastern half of the Mardin Province, and Şırnak Province west of the Tigris, on the border with Syria. The name Tur Abdin is derived from Syriac, meaning mountain of the servants, Tur Abdin is of great importance to Syriac Orthodox Christians, for whom the region used to be a m

First Council of Dvin
–
The First Council of Dvin was a church council held in 506 in the Armenian city of Dvin. It convened to discuss the Henotikon, a document issued by Byzantine emperor Zeno in an attempt to resolve theological disputes that had arisen from the Council of Chalcedon. The Council was convoked by the Catholicos of the Armenian Apostolic Church Babgen I U

1.
Structure

Coonan Cross Oath
–
The Saint Thomas Christians remain in communion with the Church of the East. It is believed that Malabar Church was in communion with the Church of the East from CE496 to CE1599. With the establishment of Portuguese power in parts of India, clergy of that empire, in members of the Society of Jesus. A series of synods, including the 1585 Synod of Go

1.
Coptic architecture
–
Coptic architecture is the architecture of the Copts, who form the majority of Christians in Egypt. Coptic churches range from great cathedrals such as Saint Marks Coptic Orthodox Cathedral to the smallest churches in rural villages, many ancient monasteries like Monastery of Saint Anthony also exist. Ancient churches like the Hanging Church in Coptic Cairo carry important historical value to the Coptic Orthodox Church, others see the earliest Coptic churches as progressing, like those of the Byzantine and Roman churches, from the Graeco-Roman basilica. The ruins of the Cathedral at Hermopolis Magna are the survival of the single brief period when the Coptic Church represented the official religion of the state in Egypt. Thus, from its early beginnings Coptic architecture fused indigenous Egyptian building traditions, the fertile styles of neighbouring Christian Syria had a greatly increased influence after the 6th century, including the use of stone tympani. Over a period of two years, Coptic architecture incorporated native Egyptian, Graeco-Roman, Byzantine and Western European styles. This can be explained by the fact that the early Muslim rulers of Egypt, much like the Ptolemaic and Byzantine rulers before them, in later centuries, Coptic art and architecture also incorporated motifs inspired by Islamic styles. The Coptic Church broke from the other Eastern Orthodox Churches in 451 AD, Coptic architecture therefore lacked the lavish patronage of rulers and the Court, which was directly responsible for most of the important buildings of Byzantine and medieval Catholic architecture. Most buildings are small, conservative in design, and remain closer to vernacular styles, well before the break of 451, Egyptian Christianity had pioneered monasticism, with many communities being established in deliberately remote positions, especially in Southern Egypt. Many very early wall-paintings also survive, even the ruins of monasteries in many places have survived in a good enough condition to impress the visitor and inform the art historian. Early Coptic architecture is therefore of importance in the study of Early Christian architecture in general. However the existence of three altars in the sanctuary, sometimes in separate apses, is typically and distinctively Coptic, the altars themselves are always free-standing. Especially between the Muslim conquest and the 19th century, the facade of Coptic urban churches is usually plain and discreet. Equally the monasteries were often enclosed with high walls to defend them from desert raiders during the Middle Ages. However, internally the churches can be decorated, although monumental sculpture of holy figures is avoided as in Orthodoxy. Many Coptic monasteries and churches scattered throughout Egypt are built of mudbrick on the basilica plan inherited from Graeco-Roman architectural styles and they usually have heavy walls and columns, architraves and barrel-vaulted roofs, and end in a tripartite apse, but many variant plans exist. Domes are small compared to Byzantine churches, and from the 10th-century naves are often roofed with domed cupolas, the dome raised on a circular supporting wall, which is so characteristic of later Byzantine architecture, is rarely used. Massive timber is used across the nave, sometimes to support a flat roof

Coptic architecture
–
Pulpit and section of iconostasis inside The Hanging Church in Cairo
Coptic architecture
–
St. Mark Coptic Cathedral in Alexandria
Coptic architecture
–
The Hanging Church is Cairo's most famous Coptic church first built in the AD 3rd or 4th century
Coptic architecture
–
Archangel Michael's Coptic Orthodox Cathedral in Aswan

2.
Cairo
–
Cairo is the capital and largest city of Egypt. Cairo has long been a center of the political and cultural life. Cairo has the oldest and largest film and music industries in the Arab world, as well as the worlds second-oldest institution of higher learning, Al-Azhar University. Many international media, businesses, and organizations have regional headquarters in the city, with a population of 6.76 million spread over 453 square kilometers, Cairo is by far the largest city in Egypt. An additional 9.5 million inhabitants live in proximity to the city. Cairo, like many other mega-cities, suffers from high levels of pollution, Cairos metro, one of only two in Africa, ranks among the fifteen busiest in the world, with over 1 billion annual passenger rides. The economy of Cairo was ranked first in the Middle East in 2005, Egyptians often refer to Cairo as Maṣr, the Egyptian Arabic name for Egypt itself, emphasizing the citys importance for the country. In Coptic the city is known as Kahire, meaning Place of the Sun, possibly referring to the ancient city of Heliopolis, the location of the ancient city is the suburb of Ain Shams. The ancient Egyptian name for the area is thought to be Khere-Ohe, The Place of Combat, sometimes the city is informally referred to as Kayro. The area around present-day Cairo, especially Memphis, had long been a point of Ancient Egypt due to its strategic location just upstream from the Nile Delta. However, the origins of the city are generally traced back to a series of settlements in the first millennium. Around the turn of the 4th century, as Memphis was continuing to decline in importance and this fortress, known as Babylon, remained the nucleus of the Roman, and, later, the Byzantine, city and is the oldest structure in the city today. It is also situated at the nucleus of the Coptic Orthodox community, many of Cairos oldest Coptic churches, including the Hanging Church, are located along the fortress walls in a section of the city known as Coptic Cairo. Following the Muslim conquest in 640 AD the conqueror Amr ibn As settled to the north of the Babylon in an area became known as al-Fustat. Originally a tented camp Fustat became a permanent settlement and the first capital of Islamic Egypt, in 750, following the overthrow of the Ummayad caliphate by the Abbasids, the new rulers created their own settlement to the northeast of Fustat which became their capital. This was known as al-Askar as it was laid out like a military camp, a rebellion in 869 by Ahmad ibn Tulun led to the abandonment of Al Askar and the building of another settlement, which became the seat of government. This was al-Qattai, to the north of Fustat and closer to the river, Al Qattai was centred around a palace and ceremonial mosque, now known as the Mosque of ibn Tulun. In 905 the Abbasids re-asserted control of the country and their returned to Fustat

Cairo
–
Cairo القاهرة al-Qāhirah
Cairo
–
Louis Comfort Tiffany (American, 1848-1933). On the Way between Old and New Cairo, Citadel Mosque of Mohammed Ali, and Tombs of the Mamelukes, 1872. Oil on canvas. Brooklyn Museum
Cairo
–
A rendition of Fustat from A. S. Rappoport's History of Egypt
Cairo
–
Cairo map 1847

3.
Egypt
–
Egypt, officially the Arab Republic of Egypt, is a transcontinental country spanning the northeast corner of Africa and southwest corner of Asia by a land bridge formed by the Sinai Peninsula. Egypt is a Mediterranean country bordered by the Gaza Strip and Israel to the northeast, the Gulf of Aqaba to the east, the Red Sea to the east and south, Sudan to the south, and Libya to the west. Across the Gulf of Aqaba lies Jordan, and across from the Sinai Peninsula lies Saudi Arabia, although Jordan and it is the worlds only contiguous Afrasian nation. Egypt has among the longest histories of any country, emerging as one of the worlds first nation states in the tenth millennium BC. Considered a cradle of civilisation, Ancient Egypt experienced some of the earliest developments of writing, agriculture, urbanisation, organised religion and central government. One of the earliest centres of Christianity, Egypt was Islamised in the century and remains a predominantly Muslim country. With over 92 million inhabitants, Egypt is the most populous country in North Africa and the Arab world, the third-most populous in Africa, and the fifteenth-most populous in the world. The great majority of its people live near the banks of the Nile River, an area of about 40,000 square kilometres, the large regions of the Sahara desert, which constitute most of Egypts territory, are sparsely inhabited. About half of Egypts residents live in areas, with most spread across the densely populated centres of greater Cairo, Alexandria. Modern Egypt is considered to be a regional and middle power, with significant cultural, political, and military influence in North Africa, the Middle East and the Muslim world. Egypts economy is one of the largest and most diversified in the Middle East, Egypt is a member of the United Nations, Non-Aligned Movement, Arab League, African Union, and Organisation of Islamic Cooperation. Miṣr is the Classical Quranic Arabic and modern name of Egypt. The name is of Semitic origin, directly cognate with other Semitic words for Egypt such as the Hebrew מִצְרַיִם‎, the oldest attestation of this name for Egypt is the Akkadian

4.
Oriental Orthodoxy
–
Oriental Orthodoxy has approximately 84 million adherents worldwide. Oriental Orthodox Churches uphold their own ancient ecclesiastic traditions of apostolic succession and these Churches rejected the definition of the two natures of Christ, known as the Chalcedonian Definition, which was issued by the Council of Chalcedon in 451. The Eastern Orthodox maintain numerous theological and ecclesiological similarities with the Oriental Orthodox, the Oriental Orthodox Churches are in full communion with each other, but not with the Eastern Orthodox Church, despite the similar name. The schism between Oriental Orthodoxy and the Great Church was based on differences in Christology, the First Council of Nicaea, in 325, declared that Jesus Christ is God, that is to say, consubstantial with the Father. Later, the ecumenical council, the Council of Ephesus, declared that Jesus Christ, though divine as well as human, is only one being. Thus, the Council of Ephesus explicitly rejected Nestorianism, the Christological doctrine that Christ was two distinct beings, one divine and one human, who happened to inhabit the same body. The Churches that later became Oriental Orthodoxy were firmly anti-Nestorian, and those who opposed Chalcedon saw this as a concession to Nestorianism, or even as a conspiracy to convert the Church to Nestorianism by stealth. As a result, over the decades, they gradually separated from communion with the Great Church. Monophysitism was condemned as heretical alongside Nestorianism, and to accuse a church of being Monophysite is to accuse it of falling into the opposite extreme from Nestorianism, however, the Oriental Orthodox themselves reject this description as inaccurate, having officially condemned the teachings of both Nestorius and Eutyches. They define themselves as Miaphysite instead, holding that Christ has one nature, the schism between the Oriental Orthodox and the rest of Christendom occurred in the 5th century. They would accept only of or from two natures but not in two natures and it is not entirely clear that Nestorius himself was a Nestorian. The Oriental Orthodox churches were often called Monophysite, although they reject this label, as it is associated with Eutychian Monophysitism. It was not until 518 that the new Byzantine Emperor, Justin I, Justin ordered the replacement of all non-Chalcedonian bishops, including the patriarchs of Antioch and Alexandria. The extent of the influence of the Bishop of Rome in this demand has been a matter of debate, Justinian I also attempted to bring those monks who still rejected the decision of the Council of Chalcedon into communion with the greater church. The exact time of event is unknown, but it is believed to have been between 535 and 548. St Abraham of Farshut was summoned to Constantinople and he chose to bring with him four monks, upon arrival, Justinian summoned them and informed them that they would either accept the decision of the Council or lose their positions. Abraham refused to entertain the idea, theodora tried to persuade Justinian to change his mind, seemingly to no avail. Abraham himself stated in a letter to his monks that he preferred to remain in exile rather than subscribe to a faith which he believed to be contrary to that of Athanasius of Alexandria

5.
Episcopal polity
–
An episcopal polity is a hierarchical form of church governance in which the chief local authorities are called bishops. Churches with an episcopal polity are governed by bishops, practicing their authorities in the dioceses and conferences or synods, bishops are considered to derive their authority from an unbroken, personal apostolic succession from the Twelve Apostles of Jesus. Bishops with such authority are said to represent the historical episcopate or historic episcopate, Churches with this type of government usually believe that the Church requires episcopal government as described in the New Testament. In some systems, bishops may be subject to higher-ranking bishops and they also meet in councils or synods. These gatherings, subject to presidency by higher ranking bishops, usually make important decisions, for much of the written history of institutional Christianity, episcopal government was the only known form of church organization. The definition of the word episcopal has variation among Christian traditions, there are subtle differences in governmental principles among episcopal churches at the present time. To some extent the separation of episcopal churches can be traced to these differences in ecclesiology, for some, episcopal churches are churches that use a hierarchy of bishops that regard themselves as being in an unbroken, personal apostolic succession. Episcopal is also used to distinguish between the various organizational structures of denominations. For instance, the word presbyterian is used to describe a church governed by a hierarchy of assemblies of elected elders, similarly, episcopal is used to describe a church governed by bishops. Self-governed local congregations, governed neither by elders nor bishops, are referred to as Congregational. More specifically, the title Episcopal is applied to several churches historically based within Anglicanism including those still in communion with the Church of England, many Methodist churches retain the form and function of episcopal polity, although in a modified form, called connexionalism. All orthodox Christians were in churches with a government, that is, one Church under local bishops. Writing between ca.85 and 110, St. Ignatius of Antioch, Patriarch of Antioch, was the earliest of the Church fathers to define the importance of episcopal government. Assuming Ignatius view was the Apostolic teaching and practice, the line of succession was unbroken and passed through the four ancient Patriarchal sees, Rome, Jerusalem, Antioch, some organizations, though aloof from the political wranglings of imperial Christianity, nevertheless also practiced episcopal polity. The single Roman Empire was divided between two autonomous administrative centers, Roman and Constantinopolitan, West and East, Latin speaking and Greek speaking. This remained the status quo through the fourth century, a deep chasm developed between the East and West, becoming critical around 350, known as the Aryan, or Nicene controversy. The Eastern Christian Churches were thought by Constantine to believe against the Trinity, Hilary, Bishop of Poitiers, France, believed that the Eastern Church should be given the opportunity to, at least, be educated on the subject. Constantine, in his wisdom, and upset by disagreement, banished Hilary to the East and this truth became known in the West, though some differences lingered

Episcopal polity
–
The chair (cathedra) of the Pope in the Basilica of St. John Lateran represents his authority.
Episcopal polity
–
Church authority in ceremonies is often represented by a mitre as headdress.
Episcopal polity
–
The government of a bishop is typically symbolized by a cathedral church, such as the Catholic bishops 's see at Chartres Cathedral.
Episcopal polity
–
Pope Pius IX convened the First Vatican Council that approved the dogma of Pope as the visible head of the church, prime bishop over a hierarchy of clergy and believers

6.
Pope of the Coptic Orthodox Church of Alexandria
–
The Pope of the Coptic Orthodox Church of Alexandria is the leader of the Coptic Orthodox Church of Alexandria. A faith with ancient Christian roots in Egypt, the current holder of this position is Theodoros II or Tawadros II, who was selected as the 118th pope on November 4,2012. Following the traditions of the church, the pope is chairman and this organization is the highest authority in the Church of Alexandria, which has between 12 and 18 million members worldwide,10 to 14 million of whom are in Egypt. It formulates the rules and regulations regarding matters of the organization, faith. The pope is also the chairman of the churchs General Congregation Council, although historically associated with the city of Alexandria, the residence and Seat of the Coptic Orthodox Pope of Alexandria has been located in Cairo since 1047. The pope is currently established in Saint Marks Coptic Orthodox Cathedral, inside a compound includes the Patriarchal Palace. After the death of Shenouda III on March 17,2012 the Holy Synod of the Coptic Orthodox Church voted, the names of the three candidates who received most votes were put in a glass chalice. The name then picked became the new Patriarch of Alexandria and it is believed the name is picked by Divine Choice, by a blindfolded boy. He is believed to be guided by the hand of God, the liturgy of the Altar Ballot took place on November 4,2012. The 60-year-old Bishop Tawadoros, Auxiliary Bishop of Beheira, assistant to Metropolitan Pachomios of Beheira, was chosen as the 118th Pope of Alexandria and he then chose the name of Theodoros II. He was formally enthroned on November 18,2012, the early Christian Church recognized the special significance of several cities as leaders of the worldwide catholic Church. The later development of the Pentarchy also granted recognition to these religious leaders. Because of this split, the leadership of church is not part of this system. The leader of the Coptic Orthodox Church of Alexandria is known as Pope of Alexandria, the Successor of St. Mark the Evangelist, Holy Apostle and Martyr, on the Holy Apostolic Throne of the Great City of Alexandria. Mark the Evangelist, the Holy Apostle and Martyr, in being so, he is considered to be, Father of Fathers. Hierarch of all Hierarchs Honorary titles attributed to the Hierarch of the Alexandrine Throne are, The Pillar and Defender of the Holy, Catholic, Apostolic Church, the Dean of the Great Catechetical School of Theology of Alexandria. The Ecumenical Judge of the Holy Apostolic and Catholic Church, the Thirteenth among the Holy Apostles. “Pope and Lord Archbishop of the Great City of Alexandria and Patriarch of all Africa on the Holy Apostolic Holy See of St. Mark the Evangelist, the appellation of pope has been attributed to the Bishop of Alexandria since the episcopate of Heraclas, the thirteenth Bishop of Alexandria

Pope of the Coptic Orthodox Church of Alexandria
Pope of the Coptic Orthodox Church of Alexandria
–
Bishop of Alexandria
Pope of the Coptic Orthodox Church of Alexandria
–
Pope Shenouda III, the 117th Pope of Alexandria and the Patriarch of All Africa on the Holy Apostolic See of Saint Mark

7.
Pope Tawadros II of Alexandria
–
Not to be confused with the Patriarch Theodore II of Alexandria. For the Greek Orthodox Pope of Alexandria with the name and title. This article uses dates and years written in the Coptic calendar, using the A. M. calendar era, in addition to the Gregorian calendar, using the A. D. calendar era. Pope Tawadros II is the 118th and current Pope of Alexandria and Patriarch of the See of St. Mark and he took office on 18 November 2012, two weeks after being selected. Pope Tawadros II was born Waǧīh Ṣubḥī Bāqī Sulaymān on 4 November 1952 in the city of Mansoura in Egypt and he studied at the University of Alexandria, where he received a degree in pharmacy in 1975. After a few years of managing a state-owned pharmaceutical factory, he joined the Monastery of Saint Pishoy in Wadi Natrun to study theology for two years and he was ordained a priest in 1989. On 15 June 1997, he was consecrated as a bishop by his predecessor as Pope, Shenouda III, with the Greek name of Theodoros. He was assigned to serve in the Eparchy of Behira in the northwestern Delta, the papal selection process began several weeks before the 4 November/25 Paopi selection. The ceremony to choose the pope from the three candidates was held at Cairos St. Marks Cathedral at about noon, with a police presence. Metropolitan Pachomios, locum tenens of the Church, put slips bearing the names in a sealed chalice which was set upon the altar. He told the congregation to pray that God will choose the good shepherd, Tawadros II said, from the monastery at Wadi Natrun, will start by organising the house from within. That the church, as an institution, serves the community, Egyptian President Mohamed Morsi congratulated Tawadros and called for Egyptian unity and brotherly love between Copts and Muslims. Bishop Raphael, who came first in the stage of papal selection, was appointed general secretary of the Holy Synod of the Coptic Orthodox Church. He later supported the withdrawal of the Egyptian churches from Egypt’s Constituent Assembly despite efforts by the presidency to convince them to return, Pope Tawadros II has stated that the 2011/1727 Egyptian revolution was a turning point in the Coptic Churchs relations with its youth. On 8 May 2013, Pope Tawadros II met with Pope Francis, bishop of Rome and supreme pontiff of the Roman Catholic Church and this was the first meeting of the two recently elected church leaders and only the second gathering of popes in Italy in 1,500 years. On 10 May/2 Pashons, Pope Tawadros II and Pope Francis held a prayer followed by a reception with the Pontifical Council for Promoting Christian Unity. Pope Tawadros II also visited the tombs of the Apostle Peter, the first bishop of Rome and pope of the Roman Catholic Church, additionally, Pope Tawadros II visited the Coptic community in Rome

Pope Tawadros II of Alexandria
–
Pope Tawadros II

8.
Libya
–
The three traditional parts of the country are Tripolitania, Fezzan and Cyrenaica. With an area of almost 1.8 million square kilometres, Libya is the fourth largest country in Africa, Libya has the 10th-largest proven oil reserves of any country in the world. The largest city and capital, Tripoli, is located in western Libya, the other large city is Benghazi, which is located in eastern Libya. Libya has been inhabited by Berbers since the late Bronze Age, the Phoenicians established trading posts in western Libya, and ancient Greek colonists established city-states in eastern Libya. Libya was variously ruled by Carthaginians, Persians, Egyptians and Greeks before becoming a part of the Roman Empire, Libya was an early center of Christianity. After the fall of the Western Roman Empire, the area of Libya was mostly occupied by the Vandals until the 7th century, in the 16th century, the Spanish Empire and the Knights of St John occupied Tripoli, until Ottoman rule began in 1551. Libya was involved in the Barbary Wars of the 18th and 19th centuries, Ottoman rule continued until the Italian occupation of Libya resulted in the temporary Italian Libya colony from 1911 to 1943. During the Second World War Libya was an important area of warfare in the North African Campaign, the Italian population then went into decline. Libya became an independent kingdom in 1951, a military coup in 1969 overthrew King Idris I, beginning a period of sweeping social reform. Since then, Libya has experienced a period of instability, the European Union is involved in an operation to disrupt human trafficking networks exploiting refugees fleeing from wars in Africa for Europe. At least two political bodies claim to be the government of Libya, the Council of Deputies is internationally recognized as the legitimate government, but it does not hold territory in the capital, Tripoli, instead meeting in the Cyrenaica city of Tobruk. Parts of Libya are outside of either governments control, with various Islamist, rebel, the United Nations is sponsoring peace talks between the Tobruk and Tripoli-based factions. An agreement to form an interim government was signed on 17 December 2015. Under the terms of the agreement, a nine-member Presidency Council, the leaders of the new government, called the Government of National Accord, arrived in Tripoli on 5 April 2016. Since then the GNC, one of the two governments, has disbanded to support the new GNA. The name Libya was introduced in 1934 for Italian Libya, reviving the name for Northwest Africa. The name was based on use in 1903 by Italian geographer Federico Minutilli. It was intended to supplant terms applied to Ottoman Tripolitania, the region of what is today Libya having been ruled by the Ottoman Empire from 1551 to 1911

9.
Sudan
–
Sudan, also known as North Sudan since South Sudans independence and officially the Republic of the Sudan, is a country in Northern Africa. It is the third largest country in Africa, the River Nile divides the country into eastern and western halves. Before the Sudanese Civil War, South Sudan was part of Sudan, Sudan was home to numerous ancient civilizations, such as the Kingdom of Kush, Kerma, Nobatia, Alodia, Makuria, Meroë and others, most of which flourished along the Nile. During the pre-dynastic period Nubia and Nagadan Upper Egypt were identical, by virtue of its proximity to Egypt, the Sudan participated in the wider history of the Near East inasmuch as it was Christianized by the 6th century, and Islamized in the 15th. As a result of Christianization, the Old Nubian language stands as the oldest recorded Nilo-Saharan language, Sudan was the largest country in Africa and the Arab world until 2011, when South Sudan separated into an independent country, following an independence referendum. Sudan is now the third largest country in Africa and also the third largest country in the Arab world and its capital is Khartoum, the political, cultural and commercial centre of the nation. It is a representative democratic federal republic. The politics of Sudan are regulated by an organization called the National Assembly. The Sudanese legal system is based on Islamic law, the countrys place name Sudan is a name given to a geographical region to the south of the Sahara, stretching from Western Africa to eastern Central Africa. The name derives from the Arabic bilād as-sūdān, or the lands of the Blacks, during the fifth millennium BC migrations from the drying Sahara brought neolithic people into the Nile Valley along with agriculture. The population that resulted from this cultural and genetic mixing developed social hierarchy over the centuries become the Kingdom of Kush at 1700 BC. The Kingdom of Kush was an ancient Nubian state centered on the confluences of the Blue Nile and White Nile, and the Atbarah River and it was established after the Bronze Age collapse and the disintegration of the New Kingdom of Egypt, centered at Napata in its early phase. After King Kashta invaded Egypt in the eighth century BC, the Kushite kings ruled as pharaohs of the Twenty-fifth Dynasty of Egypt for a century before being defeated and driven out by the Assyrians. At the height of their glory, the Kushites conquered an empire that stretched from what is now known as South Kordofan all the way to the Sinai, pharaoh Piye attempted to expand the empire into the Near East, but was thwarted by the Assyrian king Sargon II. Sennacheribs successor Esarhaddon went further, and invaded Egypt itself, deposing Taharqa, Taharqa fled back to his homeland where he died two years later. Egypt became an Assyrian colony, however, king Tantamani, after succeeding Taharqa, Esarhaddon died while preparing to leave the Assyrian capital of Nineveh in order to eject him. However, his successor Ashurbanipal sent an army into southern Egypt and routed Tantamani. During Classical Antiquity, the Nubian capital was at Meroë, in ancient Greek geography, the Meroitic kingdom was known as Ethiopia

10.
South Sudan
–
South Sudan, officially the Republic of South Sudan, is a landlocked country in northeastern Africa that gained its independence from Sudan in 2011. Its current capital is Juba, which is also its largest city and it was planned that the capital city would be changed to the more centrally located Ramciel in the future before civil war broke out. It includes the vast swamp region of the Sudd, formed by the White Nile, following the First Sudanese Civil War, the Southern Sudan Autonomous Region was formed in 1972 and lasted until 1983. A second Sudanese civil war soon developed and ended with the Comprehensive Peace Agreement of 2005, later that year, southern autonomy was restored when an Autonomous Government of Southern Sudan was formed. South Sudan became an independent state on 9 July 2011, following a referendum passed with 98. 83% of the vote. It is a United Nations member state, a state of the African Union, of the East African Community. In July 2012, South Sudan signed the Geneva Conventions, South Sudan has suffered ethnic violence and has been in a civil war since 2013, as of 2016 it has the second highest score on the Fragile States Index. The Nilotic people of South Sudan—the Acholi, Anyuak, Bari, Dinka, Nuer, Shilluk, Kaligi, Zande, the Azande, Mundu, Avukaya and Baka, who entered South Sudan in the 16th century—established the regions largest state of Equatoria Region. The Dinka are the largest, Nuer the second largest and Azande are the third-largest ethnic group in South Sudan while the Bari are fourth-largest. They are found in the Maridi, Yambio, and Tombura districts in the tropical rainforest belt of Western Equatoria, in the 18th century, the Avungara sib rose to power over the rest of Azande society and this domination continued into the 20th century. The major reasons include the history of British policy preference toward developing the Arab north. After Sudans first independent elections in 1958, the ignoring of the south by Khartoum led to uprisings, revolt. As of 2012, peoples include Acholi, Anyuak, Azande, Baka, Balanda Bviri, Bari, Boya, Didinga, Dinka, Jiye, Kaligi, Kuku, Lotuka, Mundari, Murie, Nilotic, Nuer, Shilluk, Toposa and Zande. Slavery had been an institution of Sudanese life throughout history, the slave trade in the south intensified in the 19th century and continued after the British had suppressed slavery in much of sub-Saharan Africa. Annual Sudanese slave raids into non-Muslim territories resulted in the capture of thousands of southern Sudanese. In the 19th century, the Azande fought the French, the Belgians, Egypt, under the rule of Khedive Ismail Pasha, first attempted to control the region in the 1870s, establishing the province of Equatoria in the southern portion. Egypts first governor was Samuel Baker, commissioned in 1869, followed by Charles George Gordon in 1874, the Mahdist Revolt of the 1880s destabilized the nascent province, and Equatoria ceased to exist as an Egyptian outpost in 1889. Important settlements in Equatoria included Lado, Gondokoro, Dufile and Wadelai, european colonial maneuverings in the region came to a head in 1898, when the Fashoda Incident occurred at present-day Kodok, Britain and France almost went to war over the region

11.
Middle East
–
The Middle East is a transcontinental region centered on Western Asia and Egypt. The corresponding adjective is Middle-Eastern and the noun is Middle-Easterner. The term has come into usage as a replacement of the term Near East beginning in the early 20th century. Arabs, Turks, Persians, Kurds, and Azeris constitute the largest ethnic groups in the region by population. Indigenous minorities of the Middle East include Jews, Assyrians and other Arameans, Baloch, Berbers, Copts, Druze, Lurs, Mandaeans, Samaritans, Shabaks, Tats, in the Middle East, there is also a Romani community. European ethnic groups form a diaspora in the region include Albanians, Bosniaks, Circassians, Crimean Tatars, Franco-Levantines. Among other migrant populations are Bengalis as well as other Indians, Chinese, Filipinos, Indonesians, Pakistanis, the history of the Middle East dates back to ancient times, with the importance of the region being recognized for millennia. Most of the countries border the Persian Gulf have vast reserves of crude oil. The term Middle East may have originated in the 1850s in the British India Office, however, it became more widely known when American naval strategist Alfred Thayer Mahan used the term in 1902 to designate the area between Arabia and India. During this time the British and Russian Empires were vying for influence in Central Asia, Mahan realized not only the strategic importance of the region, but also of its center, the Persian Gulf. Mahan first used the term in his article The Persian Gulf and International Relations, published in September 1902 in the National Review, a British journal. The Middle East, if I may adopt a term which I have not seen, will some day need its Malta, as well as its Gibraltar, it does not follow that either will be in the Persian Gulf. The British Navy should have the facility to concentrate in force if occasion arise, about Aden, India, mahans article was reprinted in The Times and followed in October by a 20-article series entitled The Middle Eastern Question, written by Sir Ignatius Valentine Chirol. During this series, Sir Ignatius expanded the definition of Middle East to include regions of Asia which extend to the borders of India or command the approaches to India. After the series ended in 1903, The Times removed quotation marks from subsequent uses of the term, in the late 1930s, the British established the Middle East Command, which was based in Cairo, for its military forces in the region. After that time, the term Middle East gained broader usage in Europe, the description Middle has also led to some confusion over changing definitions. Before the First World War, Near East was used in English to refer to the Balkans and the Ottoman Empire, while Middle East referred to Iran, the Caucasus, Afghanistan, Central Asia, and Turkestan. The first official use of the term Middle East by the United States government was in the 1957 Eisenhower Doctrine, the Associated Press Stylebook says that Near East formerly referred to the farther west countries while Middle East referred to the eastern ones, but that now they are synonymous

12.
Coptic diaspora
–
The Coptic diaspora consists of Copts who live outside of their primary area of residence within parts of present-day Egypt, Libya and Sudan. The number of Copts outside Egypt has sharply increased since the 1960s, the largest Coptic diaspora populations are in the United States, in Canada and in Australia, but Copts have a presence in many other countries. Copts in Egypt make up about 5-20% of the population, Copts in Sudan make up about half a million or 1% of Sudanese population. There are about 60,000 Copts in Libya, making up the majority of that countrys Christian community, there are about 60,000 Copts in Libya, 1% of Libyan population, making up the majority of that countrys Christian community. Outside of the traditional Coptic areas in Egypt, Sudan and Libya, smaller communities of Copts exist in Australia and in Canada. Smaller communities exist in Britain, France, Germany, Austria, Switzerland, in 2009 one scholar placed the total Coptic population of North America at more than 500,000. There is also a Coptic presence in Lebanon and Jordan, and well as the Arab states of the Persian Gulf, there is also a Coptic presence in the sub-Saharan African countries of Zambia, Kenya, Zaire, Zimbabwe, Namibia, and South Africa. The Coptic diaspora began primarily in the 1950s and was driven by the result of growing Islamization in Egypt, after Gamal Abdel Nasser rose to power, economic and social conditions deteriorated and many wealthier Egyptians, especially Copts, emigrated to Europe and the United States. Emigration of Egyptian Copts increased under Anwar al-Sadat and under Hosni Mubarak, many Copts are university graduates in the professions, such as medicine and engineering

Coptic diaspora
–
St. Mark Coptic Orthodox Church in Bellaire, Texas (Greater Houston). There are about 1-2 million Copts living outside of Egypt, and are known as the Coptic diaspora.
Coptic diaspora
–
Coptic flag.

13.
Mark the Evangelist
–
Mark the Evangelist is the traditionally ascribed author of the Gospel of Mark. Mark is said to have founded the Church of Alexandria, one of the most important episcopal sees of Early Christianity and his feast day is celebrated on April 25, and his symbol is the winged lion. According to William Lane, an unbroken tradition identifies Mark the Evangelist with John Mark, however, Hippolytus of Rome in On the Seventy Apostles distinguishes Mark the Evangelist, John Mark, and Mark the cousin of Barnabas. According to Hippolytus, they all belonged to the Seventy Disciples who were sent out by Jesus to saturate Judea with the gospel. According to Eusebius of Caesarea, Herod Agrippa I, in his first year of reign over the whole of Judea, killed James, son of Zebedee and arrested Peter, Peter was saved miraculously by angels, and escaped out of the realm of Herod. Peter went to Antioch, then through Asia Minor, and arrived in Rome in the year of Emperor Claudius. Somewhere on the way, Peter encountered Mark and took him as travel companion, Mark the Evangelist wrote down the sermons of Peter, thus composing the Gospel according to Mark, before he left for Alexandria in the third year of Claudius. Aspects of the Coptic liturgy can be traced back to Mark himself and he became the first bishop of Alexandria and he is honored as the founder of Christianity in Africa. According to Eusebius, Mark was succeeded by Annianus as the bishop of Alexandria in the year of Nero, probably. Later Coptic tradition says that he was martyred in 68, most modern scholars argue the Gospel of Mark was written by an anonymous author, rather than direct witnesses to the reported events. Evidence for Mark the Evangelists authorship of the Gospel that bears his name originates with Papias, scholars of the Trinity Evangelical Divinity School are almost certain that Papias refers to John Mark. The Coptic Church accords with identifying Mark the Evangelist with John Mark, as well as that he was one of the Seventy Disciples sent out by Christ, as Hippolytus confirmed. Furthermore, Mark is also believed to have been among the servants at the Marriage at Cana who poured out the water that Jesus turned to wine, according to the Coptic tradition, Saint Mark was born in Cyrene, a city in the Pentapolis of North Africa. This tradition adds that Mark returned to Pentapolis later in life, after being sent by Paul to Colossae, when Mark returned to Alexandria, the pagans of the city resented his efforts to turn the Alexandrians away from the worship of their traditional gods. In AD68, they placed a rope around his neck, where Saint John Mark is distinguished from Saint Mark, the composer of the earliest Gospel that we have, Saint John Mark is celebrated on September 27 and the writer of the Gospel on April 25. In addition to Saint John Marks in Jerusalem, the Parish Church of Chester Hill with Sefton in the Diocese of Sydney is Saint John Marks and it celebrated its patronal festival on September 27. An icon of Saint John Mark on Cyprus, painted by a Russian Orthodox monk at Walsingham, was formerly in that church and is now in Christ Church Saint Laurence in Sydney. In 828, relics believed to be the body of Saint Mark were stolen from Alexandria by two Venetian merchants with the help of two Greek monks and taken to Venice, a mosaic in St Marks Basilica depicts sailors covering the relics with a layer of pork and cabbage leaves

14.
Alexandria
–
Alexandria is the second largest city and a major economic centre in Egypt, extending about 32 km along the coast of the Mediterranean Sea in the north central part of the country. Its low elevation on the Nile delta makes it vulnerable to rising sea levels. Alexandria is Egypts largest seaport, serving approximately 80% of Egypts imports and exports and it is an important industrial center because of its natural gas and oil pipelines from Suez. Alexandria is also an important tourist destination, Alexandria was founded around a small Ancient Egyptian town c.331 BC by Alexander the Great. Alexandria was the second most powerful city of the ancient world after Rome, Alexandria is believed to have been founded by Alexander the Great in April 331 BC as Ἀλεξάνδρεια. Alexanders chief architect for the project was Dinocrates, Alexandria was intended to supersede Naucratis as a Hellenistic center in Egypt, and to be the link between Greece and the rich Nile valley. The city and its museum attracted many of the greatest scholars, including Greeks, Jews, the city was later plundered and lost its significance. Just east of Alexandria, there was in ancient times marshland, as early as the 7th century BC, there existed important port cities of Canopus and Heracleion. The latter was rediscovered under water. An Egyptian city, Rhakotis, already existed on the shore also and it continued to exist as the Egyptian quarter of the city. A few months after the foundation, Alexander left Egypt and never returned to his city, after Alexanders departure, his viceroy, Cleomenes, continued the expansion. Although Cleomenes was mainly in charge of overseeing Alexandrias continuous development, the Heptastadion, inheriting the trade of ruined Tyre and becoming the center of the new commerce between Europe and the Arabian and Indian East, the city grew in less than a generation to be larger than Carthage. In a century, Alexandria had become the largest city in the world and and it became Egypts main Greek city, with Greek people from diverse backgrounds. Alexandria was not only a center of Hellenism, but was home to the largest urban Jewish community in the world. The Septuagint, a Greek version of the Tanakh, was produced there, in AD115, large parts of Alexandria were destroyed during the Kitos War, which gave Hadrian and his architect, Decriannus, an opportunity to rebuild it. On 21 July 365, Alexandria was devastated by a tsunami, the Islamic prophet, Muhammads first interaction with the people of Egypt occurred in 628, during the Expedition of Zaid ibn Haritha. He sent Hatib bin Abi Baltaeh with a letter to the king of Egypt and Alexandria called Muqawqis In the letter Muhammad said, I invite you to accept Islam, Allah the sublime, shall reward you doubly. But if you refuse to do so, you bear the burden of the transgression of all the Copts

15.
Egypt (Roman province)
–
The province encompassed most of modern-day Egypt except for the Sinai Peninsula. Aegyptus was bordered by the provinces of Creta et Cyrenaica to the West, the province came to serve as a major producer of grain for the empire and had a highly developed urban economy. Aegyptus was by far the wealthiest Eastern Roman province, in Alexandria, its capital, it possessed the largest port, and the second largest city, of the Roman Empire. As a province, Egypt was ruled by a uniquely styled Augustal prefect, the prefect was a man of equestrian rank and was appointed by the Emperor. The second prefect, Aelius Gallus, made an expedition to conquer Arabia Petraea. The Red Sea coast of Aegyptus was not brought under Roman control until the reign of Claudius, the third prefect, Gaius Petronius, cleared the neglected canals for irrigation, stimulating a revival of agriculture. Petronius even led a campaign into present-day central Sudan against the Kingdom of Kush at Meroe, failing to acquire permanent gains, in 22 BC he razed the city of Napata to the ground and retreated to the north. From the reign of Nero onward, Aegyptus enjoyed an era of prosperity which lasted a century, under Trajan a Jewish revolt occurred, resulting in the suppression of the Jews of Alexandria and the loss of all their privileges, although they soon returned. Hadrian, who twice visited Aegyptus, founded Antinoöpolis in memory of his drowned lover Antinous, from his reign onward buildings in the Greco-Roman style were erected throughout the country. Under Antoninus Pius oppressive taxation led to a revolt in 139, of the native Egyptians and this Bucolic War, led by one Isidorus, caused great damage to the economy and marked the beginning of Egypts economic decline. Avidius Cassius, who led the Roman forces in the war, declared emperor in 175. On the approach of Marcus Aurelius, Cassius was deposed and killed, a similar revolt broke out in 193, when Pescennius Niger was proclaimed emperor on the death of Pertinax. The Emperor Septimius Severus gave a constitution to Alexandria and the capitals in 202. There was a series of revolts, both military and civilian, through the 3rd century, under Decius, in 250, the Christians again suffered from persecution, but their religion continued to spread. This warrior queen claimed that Egypt was a home of hers through a familial tie to Cleopatra VII. She was well educated and familiar with the culture of Egypt, its religion, two generals based in Aegyptus, Probus and Domitius Domitianus, led successful revolts and made themselves emperors. Diocletian captured Alexandria from Domitius in 298 and reorganised the whole province and his edict of 303 against the Christians began a new era of persecution. This was the last serious attempt to stem the growth of Christianity in Egypt

16.
Copts in Egypt
–
Copts in Egypt refers to Coptic people born in or residing in Egypt. Coptic people are the largest ethno-religious minority in Egypt, under Muslim rule, the ethnic Copts were cut off from the main stream of Christianity, and were compelled to adhere to the Pact of Umar covenant, thus assigned to Dhimmi status. Their position improved dramatically under the rule of Muhammad Ali in the early 19th century and he abolished the Jizya and allowed ethnic Copts to enroll in the army. Pope Cyril IV, 1854–61, reformed the church and encouraged broader Coptic participation in Egyptian affairs, khedive Ismail Pasha, in power 1863–79, further promoted the Copts. He appointed them judges to Egyptian courts and awarded them political rights, some ethnic Copts participated in the Egyptian national movement for independence and occupied many influential positions. Two significant cultural achievements include the founding of the Coptic Museum in 1910, some prominent Coptic thinkers from this period are Salama Moussa, Louis Awad and Secretary General of the Wafd Party Makram Ebeid. In 1952, Gamal Abdel Nasser led some army officers in a coup détat against King Farouk, Nassers mainstream policy was pan-Arab nationalism and socialism. The ethnic Copts were severely affected by Nassers nationalization policies, though they represented about 10–20% of the population, many Coptic intellectuals hold to Pharaonism, which states that Coptic culture is largely derived from pre-Christian, Pharaonic culture, and is not indebted to Greece. It gives the Copts a claim to a heritage in Egyptian history. Pharaonism was widely held by Coptic and Muslim scholars in the early 20th century, however, some Western scholars today argue that Pharaonism was a late development shaped primarily by Orientalism, and doubt its validity. Religious freedom in Egypt is hampered to varying degrees by discriminatory, Coptic Christians, being the largest religious minority in Egypt, are also negatively affected. Copts have faced increasing marginalization after the 1952 coup détat led by Gamal Abdel Nasser, until recently, Christians were required to obtain presidential approval for even minor repairs in churches. Although the law was eased in 2005 by handing down the authority of approval to the governors, Copts continue to face many obstacles and these restrictions do not apply for building mosques. The Coptic community has been targeted by hate crimes resulting in Copts being victims of murder by Islamic extremists, the most significant was the 2000–01 El Kosheh attacks, in which Muslims and Christians were involved in bloody inter-religious clashes following a dispute between a Muslim and a Christian. Twenty Christians and one Muslim were killed after violence broke out in the town of el-Kosheh,440 kilometres south of Cairo, in 2006, one person attacked three churches in Alexandria, killing one person and injuring 5–16. The attacker was not linked to any organisation and described as psychologically disturbed by the Ministry of Interior, in May 2010, The Wall Street Journal reported increasing waves of mob attacks by Muslims against ethnic Copts. Despite frantic calls for help, the police arrived after the violence was over. The police also coerced the Copts to accept reconciliation with their attackers to avoid prosecuting them, Boutros Boutros-Ghali is a Copt who served as Egypts foreign minister under President Anwar Sadat

Copts in Egypt
–
President Nasser welcomes a delegation of Coptic bishops (1965)

17.
Copts in Sudan
–
Copts in Sudan may refer to people born in or residing in Sudan of full or partial Coptic origin. Sudan has a native Coptic minority, although many Copts in Sudan are descended from more recent Coptic immigrants from Egypt, Copts in Sudan live mostly in northern cities, including Al Obeid, Atbara, Dongola, Khartoum, Omdurman, Port Sudan, and Wad Medani. They number up to 500,000, or slightly over 1% of the Sudanese population, due to their advanced education, their role in the life of the country has been more significant than their numbers suggest. They have occasionally faced forced conversion to Islam, resulting in their emigration, modern immigration of Copts to Sudan peaked in the early 19th century, and they generally received a tolerant welcome there. However, this was interrupted by a decade of persecution under Mahdist rule at the end of the 19th century, as a result of this persecution, many were forced to relinquish their faith, adopt Islam, and intermarry with the native Sudanese. Proficiency in business and administration made them a privileged minority, however, the return of militant Islam in the mid-1960s and subsequent demands by radicals for an Islamic constitution prompted Copts to join in public opposition to religious rule. Gaafar Nimeirys introduction of Islamic Sharia law in 1983 began a new phase of treatment of Copts. After the overthrow of Nimeiry, Coptic leaders supported a candidate in the 1986 elections. However, when the National Islamic Front overthrew the government of Sadiq al-Mahdi with the help of the military. Hundreds of Copts were dismissed from the service and judiciary. In February 1991, a Coptic pilot working for Sudan Airways was executed for possession of foreign currency. Before his execution, he had offered amnesty and money if he converted to Islam. Thousands attended his funeral, and the execution was taken as a warning by many Copts, a Coptic child was flogged for failing to recite a Koranic verse. In contrast with the extensive media broadcasting of the Muslim Friday prayers, as the civil war raged throughout the 1990s, the government focused its religious fervour on the south. Although experiencing discrimination, the Copts and other long-established Christian groups in the north had fewer restrictions than other types of Christians in the south, today, the Coptic Church in Sudan is officially registered with the government, and is exempt from property tax. Bishop Karas, a Coptic Orthodox bishop born in Sudan, raouf Musad, a playwright, journalist and novelist born in Sudan. Coptic diaspora Christianity in Sudan Copts in Egypt Copts in Libya

18.
Copts in Libya
–
Copts are an ethnoreligious group that form the largest Christian group in Libya, the Coptic Orthodox Church in the country having an estimated 60,000 adherents. The Coptic Church is known to have roots in Libya long before the Arabs advanced westward from Egypt into Libya. A part of the community is made up of immigrants from Egypt, the Coptic population is estimated to number 60,000. The Copts are the largest Christian denomination, followed by c.40,000 Roman Catholics and they are present in all three major regions. Synesius was consecrated by Theophilus of Alexandria in 410, since the Council of Nicaea in 325, Cyrenaica had been recognized as an ecclesiastical province of the See of Alexandria, in accordance with the ruling of the Nicaean Fathers. The Pope of Alexandria to this day includes the Pentapolis in his title as an area within his jurisdiction, the Coptic congregations in several countries were under the ancient Eparchy of the Western Pentapolis, which was part of the Coptic Orthodox Church for centuries until the 13th century. This was also a part of the restructuring of the Church as a whole and they are currently three Coptic Orthodox Churches in Libya, one in Tripoli, Libya, one in Benghazi, Libya, and one in Misrata, Libya. In February 2014, seven Coptic Christians were dragged out of their houses in the middle of the night, then executed on a beach, a group of Copts were kidnapped on separate occasions in December 2014 and January 2015, then executed by the ISIL. A video of the execution of 21 men, in which threats are made to the nation of the cross, was released to the internet on 15 February 2015, Coptic diaspora Christianity in Libya Copts in Egypt Copts in Sudan Jason Morgan, Toyin Falola, Bukola Adeyemi Oyeniyi. Early Libyan Christianity, Uncovering a North African Tradition, Libyan studies, select papers of the late R. G. Goodchild. Goodchild, Richard G. Byzantines, Berbers and Arabs in 7th-century Libya, the plight of Christians in post-Gaddafi Libya, as it was under the dictatorship, continuing insecurity for a religious minority, North Africa-issue in focus

Copts in Libya
–
Traditional Coptic areas

19.
Oriental Orthodox
–
Oriental Orthodoxy has approximately 84 million adherents worldwide. Oriental Orthodox Churches uphold their own ancient ecclesiastic traditions of apostolic succession and these Churches rejected the definition of the two natures of Christ, known as the Chalcedonian Definition, which was issued by the Council of Chalcedon in 451. The Eastern Orthodox maintain numerous theological and ecclesiological similarities with the Oriental Orthodox, the Oriental Orthodox Churches are in full communion with each other, but not with the Eastern Orthodox Church, despite the similar name. The schism between Oriental Orthodoxy and the Great Church was based on differences in Christology, the First Council of Nicaea, in 325, declared that Jesus Christ is God, that is to say, consubstantial with the Father. Later, the ecumenical council, the Council of Ephesus, declared that Jesus Christ, though divine as well as human, is only one being. Thus, the Council of Ephesus explicitly rejected Nestorianism, the Christological doctrine that Christ was two distinct beings, one divine and one human, who happened to inhabit the same body. The Churches that later became Oriental Orthodoxy were firmly anti-Nestorian, and those who opposed Chalcedon saw this as a concession to Nestorianism, or even as a conspiracy to convert the Church to Nestorianism by stealth. As a result, over the decades, they gradually separated from communion with the Great Church. Monophysitism was condemned as heretical alongside Nestorianism, and to accuse a church of being Monophysite is to accuse it of falling into the opposite extreme from Nestorianism, however, the Oriental Orthodox themselves reject this description as inaccurate, having officially condemned the teachings of both Nestorius and Eutyches. They define themselves as Miaphysite instead, holding that Christ has one nature, the schism between the Oriental Orthodox and the rest of Christendom occurred in the 5th century. They would accept only of or from two natures but not in two natures and it is not entirely clear that Nestorius himself was a Nestorian. The Oriental Orthodox churches were often called Monophysite, although they reject this label, as it is associated with Eutychian Monophysitism. It was not until 518 that the new Byzantine Emperor, Justin I, Justin ordered the replacement of all non-Chalcedonian bishops, including the patriarchs of Antioch and Alexandria. The extent of the influence of the Bishop of Rome in this demand has been a matter of debate, Justinian I also attempted to bring those monks who still rejected the decision of the Council of Chalcedon into communion with the greater church. The exact time of event is unknown, but it is believed to have been between 535 and 548. St Abraham of Farshut was summoned to Constantinople and he chose to bring with him four monks, upon arrival, Justinian summoned them and informed them that they would either accept the decision of the Council or lose their positions. Abraham refused to entertain the idea, theodora tried to persuade Justinian to change his mind, seemingly to no avail. Abraham himself stated in a letter to his monks that he preferred to remain in exile rather than subscribe to a faith which he believed to be contrary to that of Athanasius of Alexandria

20.
Christianity
–
Christianity is a Abrahamic monotheistic religion based on the life and teachings of Jesus Christ, who serves as the focal point for the religion. It is the worlds largest religion, with over 2.4 billion followers, or 33% of the global population, Christians believe that Jesus is the Son of God and the savior of humanity whose coming as the Messiah was prophesied in the Old Testament. Christian theology is summarized in creeds such as the Apostles Creed and his incarnation, earthly ministry, crucifixion, and resurrection are often referred to as the gospel, meaning good news. The term gospel also refers to accounts of Jesuss life and teaching, four of which—Matthew, Mark, Luke. Christianity is an Abrahamic religion that began as a Second Temple Judaic sect in the mid-1st century, following the Age of Discovery, Christianity spread to the Americas, Australasia, sub-Saharan Africa, and the rest of the world through missionary work and colonization. Christianity has played a prominent role in the shaping of Western civilization, throughout its history, Christianity has weathered schisms and theological disputes that have resulted in many distinct churches and denominations. Worldwide, the three largest branches of Christianity are the Catholic Church, the Eastern Orthodox Church, and the denominations of Protestantism. There are many important differences of interpretation and opinion of the Bible, concise doctrinal statements or confessions of religious beliefs are known as creeds. They began as baptismal formulae and were expanded during the Christological controversies of the 4th and 5th centuries to become statements of faith. Many evangelical Protestants reject creeds as definitive statements of faith, even agreeing with some or all of the substance of the creeds. The Baptists have been non-creedal in that they have not sought to establish binding authoritative confessions of faith on one another. Also rejecting creeds are groups with roots in the Restoration Movement, such as the Christian Church, the Evangelical Christian Church in Canada, the Apostles Creed is the most widely accepted statement of the articles of Christian faith. It is also used by Presbyterians, Methodists, and Congregationalists and this particular creed was developed between the 2nd and 9th centuries. Its central doctrines are those of the Trinity and God the Creator, each of the doctrines found in this creed can be traced to statements current in the apostolic period. The creed was used as a summary of Christian doctrine for baptismal candidates in the churches of Rome. Most Christians accept the use of creeds, and subscribe to at least one of the mentioned above. The central tenet of Christianity is the belief in Jesus as the Son of God, Christians believe that Jesus, as the Messiah, was anointed by God as savior of humanity, and hold that Jesus coming was the fulfillment of messianic prophecies of the Old Testament. The Christian concept of the Messiah differs significantly from the contemporary Jewish concept, Jesus, having become fully human, suffered the pains and temptations of a mortal man, but did not sin

21.
Christian denomination
–
A Christian denomination is a distinct religious body within Christianity, identified by traits such as a name, organisation, leadership and doctrine. Individual bodies, however, may use alternative terms to describe themselves, groups of denominations—often sharing broadly similar beliefs, practices, and historical ties—are sometimes known as branches of Christianity or denominational families. Individual Christian groups vary widely in the degree to which they recognize one another, several groups claim to be the direct and sole authentic successor of the church founded by Jesus Christ in the 1st century AD. Others, however, believe in denominationalism, where some or all Christian groups are legitimate churches of the same regardless of their distinguishing labels, beliefs. Because of this concept, some Christian bodies reject the term denomination to describe themselves, however, the Catholic Church does not view itself as a denomination, but as the original pre-denominational church. This view is rejected by other Christian denominations, Protestant denominations account for approximately 37 percent of Christians worldwide. Together, Catholicism and Protestantism comprise Western Christianity, Western Christian denominations prevail in Western, Northern, Central and Southern Europe, Sub-Saharan Africa, the Americas and Oceania. The Eastern Orthodox Church, with an estimated 225–300 million adherents, is the second-largest Christian organization in the world, unlike the Catholic Church, the Eastern Orthodox Church is itself a communion of fully independent autocephalous churches that mutually recognize each other to the exclusion of others. The Eastern Orthodox Church, together with Oriental Orthodoxy and the Assyrian Church of the East, Eastern Christian denominations are represented mostly in Eastern Europe, North Asia, the Middle East and Northeast Africa. Christians have various doctrines about the Church and about how the church corresponds to Christian denominations. Both Catholics and Eastern Orthodox hold that their own organizations faithfully represent the One Holy catholic and Apostolic Church to the exclusion of the other, sixteenth-century Protestants separated from the Catholic Church because of theologies and practices that they considered to be in violation of their own interpretation. But some non-denominational Christians do not follow any particular branch, though regarded as Protestants. Each group uses different terminology to discuss their beliefs and this section will discuss the definitions of several terms used throughout the article, before discussing the beliefs themselves in detail in following sections. A denomination within Christianity can be defined as an autonomous branch of the Christian Church, major synonyms include religious group, sect, Church. Some traditional and evangelical Protestants draw a distinction between membership in the church and fellowship within the local church. Becoming a believer in Christ makes one a member of the universal church, a related concept is denominationalism, the belief that some or all Christian groups are legitimate churches of the same religion regardless of their distinguishing labels, beliefs, and practices. Protestant leaders differ greatly from the views of the leaders of the Roman Catholic Church and the Eastern Orthodox Church, each church makes mutually exclusive claims for itself to be the direct continuation of the Church founded by Jesus Christ, from whom other denominations later broke away. These churches, and a few others, reject denominationalism, Christianity can be taxonomically divided into five main groups, the Church of the East, Oriental Orthodoxy, Eastern Orthodoxy, Roman Catholicism, and Protestantism

Christian denomination
–
Door of the Schlosskirche (castle church) in Wittenberg to which Luther is said to have nailed his 95 Theses on 31st October 1517, sparking the Reformation.

22.
Apostolic see
–
In Catholicism, an apostolic see is any episcopal see whose foundation is attributed to one or more of the apostles of Jesus. Its sixth canon recognized the authority, extending beyond a single province, traditionally held by Rome and Alexandria, and the prerogatives of the churches in Antioch. The metropolis in question is taken to be Caesarea Maritima. This Council of Nicaea, being held in 325, of course made no mention of Constantinople, armenian Apostolic Church The Ethiopian Orthodox Tewahedo Church maintains that Christianity was originally introduced to Ethiopia via Saint Philip the Evangelist. The Orthodox Church of Georgia claims Saint Andrew and Simon the Canaanite as its founders. This usage existed already at the time of the ecumenical council, held at Ephesus in 431, at which the phrase our most holy and blessed pope Cœlestine. In Catholic canon law, the term is applied also to the departments of the Roman Curia. The bodies in question are seen as speaking on behalf of the See of Rome, Apostolic succession Dispersion of the apostles Early centers of Christianity

23.
Council of Chalcedon
–
The Council of Chalcedon was a church council held from October 8 to November 1, AD451, at Chalcedon. The Council is numbered as the ecumenical council by the Great Church. A minority of Christians do not agree with the councils teachings and its most important achievement was to issue the Chalcedonian Definition. The Councils judgments and definitions regarding the divine marked a significant turning point in the Christological debates, Chalcedon was a city in Bithynia, on the Asian side of the Bosphorus, today the city it is part of the Republic of Turkey and is known as Kadıköy. The Council of Chalcedon issued the Chalcedonian Definition, which repudiated the notion of a nature in Christ. It also insisted on the completeness of his two natures, Godhead and manhood, the council also issued 27 disciplinary canons governing church administration and authority. In a further decree, later known as canon 28, the bishops declared that the See of Constantinople was, in honour, the teachings of the Council are accepted by the Eastern Orthodox Church, the Catholic Church, Old Catholics and various other Western Christian groups. As such, it is recognized as infallible in its dogmatic definitions by the Catholic, most Protestants also agree that the teachings regarding the Trinity and the Incarnation, as defined at Nicaea and Chalcedon, are orthodox doctrine to which they adhere. However, the Council is not accepted by the ancient Oriental Orthodox branch of the Church and this includes the Coptic, Ethiopian, Eritrean, Syriac, Malankara Syrian and Armenian Apostolic churches. They instead teach that The Lord Jesus Christ is God the Incarnate Word and he possesses the perfect Godhead and the perfect manhood. Nevertheless, the Oriental Orthodox churches refuse to accept the decrees of the Council regarding monophysitism, many Anglicans and most Protestants consider it to be the last authoritative ecumenical council. In 325, the first ecumenical council determined that Jesus Christ was God, consubstantial with the Father and this was reaffirmed at the First Council of Constantinople and the Council of Ephesus. After the Council of Ephesus had condemned Nestorianism, there remained a conflict between Patriarchs John of Antioch and Cyril of Alexandria, Cyril claimed that John remained Nestorian in outlook, while John claimed that Cyril held to the Apollinarian heresy. The two settled their differences under the mediation of the Bishop of Beroea, Acacius, on April 12,433, in the following year, Theodoret of Cyrrhus assented to this formula as well. He agreed to anathematize Nestorius as a heretic in 451, during the Council of Chalcedon and he claimed to be a faithful follower of Cyrils teaching, which was declared orthodox in the Union of 433. Cyril had taught that There is only one physis, since it is the Incarnation, Cyril had apparently understood the Greek word physis to mean approximately what the Latin word persona means, while most Greek theologians would have interpreted that word to mean natura. Thus, many understood Eutyches to be advocating Docetism, a sort of reversal of Arianism—where Arius had denied the divinity of Jesus. Cyrils orthodoxy was not called into question, since the Union of 433 had explicitly spoken of two physeis in this context, Leo I wrote that Eutyches error seemed to be more from a lack of skill on the matters than from malice

24.
Christology
–
Christology is the field of study within Christian theology which is primarily concerned with the nature and person of Jesus as recorded in the canonical Gospels and the epistles of the New Testament. Primary considerations include the relationship of Jesus nature and person with the nature, as such, Christology is concerned with the details of Jesus ministry, his acts and teachings, to arrive at a clearer understanding of who he is in his person, and his role in salvation. The views of Paul the Apostle provided a major component of the Christology of the Apostolic Age, Pauls central themes included the notion of the pre-existence of Christ and the worship of Christ as Kyrios. The pre-existence of Christ became a theme of Christology. Proponents of Christs deity argue the Old Testament has many cases of Christophany, Christophany is often considered a more accurate term than the term theophany due to the belief that all the visible manifestations of God are in fact the preincarnate Christ. Many argue that the appearances of the Angel of the Lord in the Old Testament were the preincarnate Christ, many understand the angel of the Lord as a true theophany. From the time of Justin on, the figure has been regarded as the preincarnate Logos, following the Apostolic Age, the early church engaged in fierce and often politicized debate on many interrelated issues. Christology became a focus of these debates, and every one of the first seven ecumenical councils addressed Christological issues. The second through fourth of these councils are generally entitled Christological councils, the Council of Chalcedon in 451 issued a formulation of the being of Christ — that of two natures, one human and one divine, united with neither confusion nor division. Chalcedonian Christianity - Eastern Orthodox, Roman Catholic, and many Protestant Christians - continue to advocate this doctrine of the hypostatic union, due to politically-charged differences in the 4th century, schisms developed, and the first denominations formed. In the 13th century, Saint Thomas Aquinas provided the first systematic Christology that consistently resolved a number of the existing issues, in his Christology from above, Aquinas also championed the principle of perfection of Christs human attributes. The Middle Ages also witnessed the emergence of the image of Jesus as a friend. Over the centuries, a number of terms and concepts have been developed within the framework of Christology to address the seemingly simple questions, a good deal of theological debate has ensued and significant schisms within Christian denominations took place in the process of providing answers to these questions. After the Middle Ages, systematic approaches to Christology were developed, the term Christology from above refers to approaches that begin with the divinity and pre-existence of Christ as the Logos, as expressed in the prologue to the Gospel of John. These approaches interpret the works of Christ in terms of his divinity, Christology from above was emphasized in the ancient Church, beginning with Ignatius of Antioch in the second century. The term Christology from below, on the hand, refers to approaches that begin with the human aspects and the ministry of Jesus and move towards his divinity. The concept of Cosmic Christology, first elaborated by Saint Paul, the terms functional, ontological and soteriological have been used to refer to the perspectives that analyze the works, the being and the salvific standpoints of Christology. Some essential sub-topics within the field of Christology include the incarnation, the resurrection, the term monastic Christology has been used to describe spiritual approaches developed by Anselm of Canterbury, Peter Abelard and Bernard of Clairvaux

25.
Eastern Orthodox Church
–
The Eastern Orthodox Church teaches that it is the One, Holy, Catholic and Apostolic Church established by Jesus Christ in his Great Commission to the apostles. It practices what it understands to be the original Christian faith, the Eastern Orthodox Church is a communion of autocephalous churches, each typically governed by a Holy Synod. It teaches that all bishops are equal by virtue of their ordination, prior to the Council of Chalcedon in AD451, the Eastern Orthodox had also shared communion with the Oriental Orthodox churches, separating primarily over differences in Christology. Eastern Orthodoxy spread throughout the Roman and later Eastern Roman Empires and beyond, playing a prominent role in European, Near Eastern, Slavic, and some African cultures. As a result, the term Greek Orthodox has sometimes used to describe all of Eastern Orthodoxy in general. However, the appellation Greek was never in use and was gradually abandoned by the non-Greek-speaking Eastern Orthodox churches. Its most prominent episcopal see is Constantinople, there are also many in other parts of the world, formed through immigration, conversion and missionary activity. The official name of the Eastern Orthodox Church is the Orthodox Catholic Church and it is the name by which the church refers to itself in its liturgical or canonical texts, in official publications, and in official contexts or administrative documents. Orthodox teachers refer to the Church as Catholic and this name and longer variants containing Catholic are also recognized and referenced in other books and publications by secular or non-Orthodox writers. The common name of the Church, Eastern Orthodox Church, is a shortened practicality that helps to avoid confusions in casual use, for this reason, the eastern churches were sometimes identified as Greek, even before the great schism. After 1054, Greek Orthodox or Greek Catholic marked a church as being in communion with Constantinople and this identification with Greek, however, became increasingly confusing with time. Missionaries brought Orthodoxy to many regions without ethnic Greeks, where the Greek language was not spoken. Today, many of those same Roman churches remain, while a large number of Orthodox are not of Greek national origin. Eastern, then, indicates the element in the Churchs origin and development, while Orthodox indicates the faith. While the Church continues officially to call itself Catholic, for reasons of universality, the first known use of the phrase the catholic church occurred in a letter written about 110 AD from one Greek church to another. Quote of St Ignatius to the Smyrnaeans, Wheresoever the bishop shall appear, there let the people be, even as where Jesus may be, thus, almost from the very beginning, Christians referred to the Church as the One, Holy, Catholic and Apostolic Church. The Orthodox Church claims that it is today the continuation and preservation of that same Church, a number of other Christian churches also make a similar claim, the Roman Catholic Church, the Anglican Communion, the Assyrian Church and the Oriental Orthodox Churches. The Church of England separated from the Roman Catholic Church, not directly from the Orthodox Church, the depth of this meaning in the Orthodox Church is registered first in its use of the word Orthodox itself, a union of Greek orthos and doxa

Eastern Orthodox Church
–
Orthodox liturgy
Eastern Orthodox Church
–
An icon of John the Baptist, 14th century, Macedonia

26.
Hypostatic Union
–
Hypostatic union is a technical term in Christian theology employed in mainstream Christology to describe the union of Christs humanity and divinity in one hypostasis, or individual existence. The Greek term hypostasis had come into use as a technical term prior to the Christological debates of the fourth and fifth centuries. In pre-Christian times, Greek philosophy used the word, some occurrences of the term hypostasis in the New Testament foreshadow the later, technical understanding of the word. Although it can translate literally as substance, this has been a cause of some confusion, hypostasis denotes an actual, concrete existence, in contrast with abstract categories such as Platonic ideals. As the precise nature of union is held to defy finite human comprehension. Apollinaris of Laodicea was the first to use the term hypostasis in trying to understand the Incarnation, Apollinaris described the union of the divine and human in Christ as being of a single nature and having a single essence — a single hypostasis. In the 5th century, a dispute arose between Cyril of Alexandria and Nestorius in which Nestorius claimed that the term theotokos could not be used to describe Mary, the mother of Christ. Nestorius argued for two distinct natures of Christ, maintaining that God could not be born because the nature is unoriginate. Therefore, Nestorius believed that the man Jesus of Nazareth was born in union with, but separate from and not strictly identifiable with and we say … that the Word, by having united to himself hypostatically flesh animated by a rational soul, inexplicably and incomprehensibly became man. However, in Theodores time the word hypostasis could be used in a synonymous with ousia as it had been used by Tatian. The Greek and Latin interpretations of Theodores Christology have come under scrutiny since the recovery of his Catechetical Orations in the Syriac language, in 451, the Ecumenical Council of Chalcedon promulgated the Chalcedonian Definition. It agreed with Theodore that there were two natures in the Incarnation, however, the Council of Chalcedon also insisted that hypostasis be used as it was in the Trinitarian definition, to indicate the person and not the nature as with Apollinaris. Thus, the Council declared that in Christ there are two natures, each retaining its own properties, and together united in one subsistence and in one single person. The Oriental Orthodox Churches, having rejected the Chalcedonian Creed, were known as Miaphysites because they maintain Cyrilian definition that characterized the incarnate Son as having one nature, the Chalcedonian in two natures formula was seen as derived from and akin to a Nestorian Christology. Contrariwise, the Chalcedonians saw the Oriental Orthodox as tending towards Eutychian Monophysitism, the term miaphysis means one united nature as opposed to one singular nature. Thus the Miaphysite position maintains that although the nature of Christ is from two, it may only be referred to as one in its incarnate state because the natures always act in unity. In recent times, leaders from the Eastern Orthodox and Oriental Orthodox Churches have signed joint statements in an attempt to work towards reunification, god-man Person of Christ This article incorporates text from a publication now in the public domain, Herbermann, Charles, ed. article name needed

27.
St. Mark the Evangelist
–
Mark the Evangelist is the traditionally ascribed author of the Gospel of Mark. Mark is said to have founded the Church of Alexandria, one of the most important episcopal sees of Early Christianity and his feast day is celebrated on April 25, and his symbol is the winged lion. According to William Lane, an unbroken tradition identifies Mark the Evangelist with John Mark, however, Hippolytus of Rome in On the Seventy Apostles distinguishes Mark the Evangelist, John Mark, and Mark the cousin of Barnabas. According to Hippolytus, they all belonged to the Seventy Disciples who were sent out by Jesus to saturate Judea with the gospel. According to Eusebius of Caesarea, Herod Agrippa I, in his first year of reign over the whole of Judea, killed James, son of Zebedee and arrested Peter, Peter was saved miraculously by angels, and escaped out of the realm of Herod. Peter went to Antioch, then through Asia Minor, and arrived in Rome in the year of Emperor Claudius. Somewhere on the way, Peter encountered Mark and took him as travel companion, Mark the Evangelist wrote down the sermons of Peter, thus composing the Gospel according to Mark, before he left for Alexandria in the third year of Claudius. Aspects of the Coptic liturgy can be traced back to Mark himself and he became the first bishop of Alexandria and he is honored as the founder of Christianity in Africa. According to Eusebius, Mark was succeeded by Annianus as the bishop of Alexandria in the year of Nero, probably. Later Coptic tradition says that he was martyred in 68, most modern scholars argue the Gospel of Mark was written by an anonymous author, rather than direct witnesses to the reported events. Evidence for Mark the Evangelists authorship of the Gospel that bears his name originates with Papias, scholars of the Trinity Evangelical Divinity School are almost certain that Papias refers to John Mark. The Coptic Church accords with identifying Mark the Evangelist with John Mark, as well as that he was one of the Seventy Disciples sent out by Christ, as Hippolytus confirmed. Furthermore, Mark is also believed to have been among the servants at the Marriage at Cana who poured out the water that Jesus turned to wine, according to the Coptic tradition, Saint Mark was born in Cyrene, a city in the Pentapolis of North Africa. This tradition adds that Mark returned to Pentapolis later in life, after being sent by Paul to Colossae, when Mark returned to Alexandria, the pagans of the city resented his efforts to turn the Alexandrians away from the worship of their traditional gods. In AD68, they placed a rope around his neck, where Saint John Mark is distinguished from Saint Mark, the composer of the earliest Gospel that we have, Saint John Mark is celebrated on September 27 and the writer of the Gospel on April 25. In addition to Saint John Marks in Jerusalem, the Parish Church of Chester Hill with Sefton in the Diocese of Sydney is Saint John Marks and it celebrated its patronal festival on September 27. An icon of Saint John Mark on Cyprus, painted by a Russian Orthodox monk at Walsingham, was formerly in that church and is now in Christ Church Saint Laurence in Sydney. In 828, relics believed to be the body of Saint Mark were stolen from Alexandria by two Venetian merchants with the help of two Greek monks and taken to Venice, a mosaic in St Marks Basilica depicts sailors covering the relics with a layer of pork and cabbage leaves

28.
Apostles
–
In Christian theology and ecclesiology, the apostles, particularly the Twelve Apostles, were the primary historical disciples of Jesus, the central figure in Christianity. During the life and ministry of Jesus in the 1st century AD, the word disciple is sometimes used interchangeably with apostle, for instance, the Gospel of John makes no distinction between the two terms. In modern usage, prominent missionaries are often called apostles, a practice which stems from the Latin equivalent of apostle, i. e. missio, for example, Saint Patrick was the Apostle of Ireland, and Saint Boniface was the Apostle to the Germans. The commissioning of the Twelve Apostles during the ministry of Jesus is recorded in the Synoptic Gospels, after his resurrection, Jesus sent 11 of them by the Great Commission to spread his teachings to all nations. This event is called the Dispersion of the Apostles. There is also an Eastern Christian tradition derived from the Gospel of Luke of there having been as many as 70 apostles during the time of Jesus ministry. Prominent figures in early Christianity, notably Paul, were called apostles. The period of early Christianity during the lifetimes of the apostles is called the Apostolic Age, during the 1st century AD, the apostles established churches throughout the territories of the Roman Empire and, according to tradition, through the Middle East, Africa, and India. In his writings, the epistles to Christian churches throughout the Levant, Paul did not restrict the term apostle to the Twelve, the restricted usage appears in the Revelation to John. By the 2nd century AD, association with the apostles was esteemed as an evidence of authority, Churches which are believed to have been founded by one of the apostles are known as apostolic sees. Pauls epistles were accepted as scripture, and two of the four gospels were associated with apostles, as were other New Testament works. Various Christian texts, such as the Didache and the Apostolic Constitutions, were attributed to the apostles, bishops traced their lines of succession back to individual apostles, who were said to have dispersed from Jerusalem and established churches across great territories. Christian bishops have traditionally claimed authority deriving, by apostolic succession, early Church Fathers who came to be associated with apostles, such as Pope Clement I with St. Peter, are referred to as the Apostolic Fathers. The Apostles Creed, popular in the West, was said to have composed by the apostles themselves. The word apostle comes from the Greek word ἀπόστολος, formed from the prefix ἀπό- and root στέλλω and originally meaning messenger and it has, however, a stronger sense than the word messenger, and is closer to a delegate. The Greek-English Lexicon of the New Testament argues that its Christian use translated a Jewish position known in Hebrew as the sheliach and this ecclesiastical meaning of the word was later translated into Latin as missio, the source of the English missionary. In the New Testament, the names of the majority of the apostles are Hebrew names, Mark 6, 7-13 states that Jesus initially sent out these twelve in pairs to towns in Galilee. The text states that their initial instructions were to heal the sick and their carrying of just a staff is sometimes given as the reason for the use by Christian bishops of a staff of office in those denominations that believe they maintain an apostolic succession

Apostles
–
The Last Supper, a late 1490s mural painting by Leonardo da Vinci, is a depiction of the last supper of Jesus and his twelve apostles on the eve of his crucifixion.
Apostles
–
Jesus and his twelve apostles, fresco with the Chi-Rho symbol ☧, Catacombs of Domitilla, Rome.
Apostles
–
The Synaxis of the Twelve Apostles. Russian, 14th century, Moscow Museum.
Apostles
–
Jesus and the 12 apostles in Domus Galilaeae, Israel.

29.
Four Evangelists
–
The gospels of Matthew, Mark, and Luke are known as the Synoptic Gospels, because they include many of the same stories, often in the same sequence. Also known to have written the book of Acts and to have been a friend of Paul of Tarsus, John – a disciple of Jesus. They are called evangelists, an meaning people who proclaim good news. Images normally, but not invariably, appear with wings like angels. e. Man, the king of creation as the image of the creator, the lion as the king of beasts of prey, the ox as the king of domesticated animals and the eagle as the king of the birds. Matthew the Evangelist, the author of the first gospel account, is symbolized by a winged man, matthews gospel starts with Josephs genealogy from Abraham, it represents Jesus Incarnation, and so Christs human nature. This signifies that Christians should use their reason for salvation, Mark the Evangelist, the author of the second gospel account, is symbolized by a winged lion – a figure of courage and monarchy. The lion also represents Jesus resurrection, and Christ as king and this signifies that Christians should be courageous on the path of salvation. Luke the Evangelist, the author of the gospel account, is symbolized by a winged ox or bull – a figure of sacrifice, service. Lukes account begins with the duties of Zacharias in the temple, it represents Jesus sacrifice in His Passion and Crucifixion, the ox signifies that Christians should be prepared to sacrifice themselves in following Christ. John the Evangelist, the author of the gospel account, is symbolized by an eagle – a figure of the sky. This symbolizes that Christians should look on eternity without flinching as they journey towards their goal of union with God, each of the symbols is depicted with wings, following the biblical sources first in Ezekiel 1–2, and in Revelation. They were presented as one of the most common found on church portals and apses. When surrounding Christ, the figure of the man appears at top left – above Christs right hand. Underneath the man is the ox and underneath the lion is the eagle and this both reflects the medieval idea of the order of nobility of nature of the beasts and the text of Ezekiel 1.10. From the thirteenth century their use began to decline, as a new conception of Christ in Majesty, showing the wounds of the Passion, sometimes in Evangelist portraits they appear to dictate to the writing evangelist. Matthew is often cited as the first Gospel account, not only owing to its place in the canon, most biblical scholars however, see the gospel account of Mark as having been written first and Johns gospel account as having been written last. It has become customary to speak of the Gospel of Matthew

30.
Ethiopian Orthodox Tewahedo Church
–
The Ethiopian Orthodox Tewahedo Church is the largest of the Oriental Orthodox Christian Churches. Ethiopia is the country only after Armenia to have officially proclaimed Christianity as state religion though some argue it may even be the first. The Ethiopian Orthodox Tewahedo Church is a member of the World Council of Churches. Tewahedo is a Geez word meaning being made one and this word refers to the Oriental Orthodox belief in the one perfectly unified Nature of Christ, i. e. The Oriental Orthodox Churches adhere to a Miaphysitic Christological view followed by Cyril of Alexandria, according to these, both natures in Christ are perfectly preserved after the union in mia physis - One Nature, yet, not resulting in a distinct third Nature. Many traditions claim that Christian teachings were introduced to the immediately after Pentecost. John Chrysostom speaks of the Ethiopians present in Jerusalem as being able to understand the preaching of Saint Peter in Acts,2,38, possible missions of some of the Apostles in the lands now called Ethiopia is also reported as early as the 4th century. Ethiopian Church tradition tells that Bartholomew accompanied Matthew in a mission which lasted for at least 3 months, paintings depicting these missions are available in the Church of St. Matthew found in the Province of Pisa, in northern Italy portrayed by Francesco Trevisan and Marco Benefial. The earliest account of an Ethiopian converted to the faith in the New Testament books is a royal official baptized by Philip the Evangelist, then the angel of the Lord said to Philip, Start out and go south to the road that leads down from Jerusalem to Gaza. So he set out and was on his way when he caught sight of an Ethiopian and this man was a eunuch, a high official of the Kandake Queen of Ethiopia in charge of all her treasure. The passage continues by describing how Philip helped the Ethiopian treasurer understand a passage from Isaiah that the Ethiopian was reading, after Philip interpreted the passage as prophecy referring to Jesus Christ, the Ethiopian requested that Philip baptize him, and Philip did so. The Ethiopic version of this verse reads Hendeke, Queen Gersamot Hendeke VII was the Queen of Ethiopia from c.42 to 52, the same kind of witness is shared by 3rd and 4th century writers such as Eusebius of Caesarea and Origen of Alexandria. As a youth, Frumentius had been shipwrecked with his brother Aedesius on the Eritrean coast, the brothers managed to be brought to the royal court, where they rose to positions of influence and baptized Emperor Ezana. Ezana sent Frumentius to Alexandria to ask the Patriarch, St. Athanasius, Athanasius appointed Frumentius, who returned to Ethiopia as Bishop with the name of Abune Selama. From then on, until 1959, the Pope of Alexandria, as Patriarch of All Africa, union with the Coptic Orthodox Church continued after the Arab conquest of Egypt. Abu Saleh records in the 12th century that the patriarch sent letters twice a year to the kings of Abyssinia and Nubia. Cyril, 67th patriarch, sent Severus as bishop, with orders to put down polygamy and these examples show the close relations of the two churches throughout the Middle Ages. In 1439, in the reign of Zara Yaqob, a discussion between Abba Giyorgis and a French visitor led to the dispatch of an embassy from Ethiopia to the Vatican

31.
Armenian Apostolic Church
–
The Armenian Apostolic Church is the national church of the Armenian people. Part of Oriental Orthodoxy, it is one of the most ancient Christian communities, Armenia was the first country to adopt Christianity as its official religion, in the early 4th century. The church claims to have originated in the missions of Apostles Bartholomew and it is sometimes referred to as the Armenian Orthodox Church or Gregorian Church. It is also known as the Armenian Church. The Armenian Church believes apostolic succession through the apostles Bartholomew and Thaddeus, according to legend, the latter of the two apostles is said to have cured Abgar V of Edessa of leprosy with the Image of Edessa, leading to his conversion in 30 AD. After this, Bartholomew came to Armenia, bringing a portrait of the virgin Mary, Bartholomew then converted the sister of Sanatruk, who once again martyred a female relative and the apostle who converted her. Both apostles ordained native bishops before their execution, and some other Armenians had been ordained outside of Armenia by James the Just. According to Eusebius and Tertullian, Armenian Christians were persecuted by kings Axidares, Khosrov I, and Tiridates III, ancient Armenias adoption of Christianity as a state religion has been referred to by Nina Garsoïan as probably the most crucial step in its history. This conversion distinguished it from its Iranian and Mazdean roots and protected it from further Parthian influence, other scholars as well have stated that the acceptance of Christianity by the Arsacid-Armenian rulers was partly in defiance of the Sassanids. When King Trdat IV made Christianity the state religion of Armenia between 301 and 314, it was not a new religion there. It had penetrated the country from at least the third century, Tiridates declared Gregory to be the first Catholicos of the Armenian Church and sent him to Caesarea to be consecrated. Upon his return, Gregory tore down shrines to idols, built churches and monasteries, while meditating in the old capital city of Vagharshapat, Gregory had a vision of Christ descending to the earth and striking it with a hammer. From that spot arose a great Christian temple with a huge cross and he was convinced that God intended him to build the main Armenian church there. With the kings help he did so in accord with his vision and he renamed the city Etchmiadzin, which means the place of the descent of the only-begotten. Initially the Armenian church participated in the church world. Its Catholicos was represented at the First Council of Nicea and the First Council of Constantinople, although unable to attend the Council of Ephesus, the Catholicos Isaac Parthiev sent a message agreeing with its decisions. Christianity was strengthened in Armenia in the 5th century by the translation of the Bible into the Armenian language by the theologian, monk. Before the 5th century, Armenians had a language

Armenian Apostolic Church
–
Etchmiadzin Cathedral, the mother church of the Armenian Apostolic Church
Armenian Apostolic Church
Armenian Apostolic Church
–
Baptism of Tiridates III.
Armenian Apostolic Church
–
Procession of Armenian Priests.

32.
Syriac Orthodox Church
–
The Syriac Orthodox Church of Antioch, or Syrian Orthodox Patriarchate of Antioch and All the East, is an autocephalous Oriental Orthodox church based in the Eastern Mediterranean. Employing the Divine Liturgy of Saint James with Syriac as its official and liturgical language, the church is led by the Syriac Orthodox Patriarch of Antioch Ignatius Aphrem II since 2014, seated in Bab Tuma, Damascus, Syria. The Syriac Orthodox Church belongs to the Oriental Orthodoxy, a full communion of churches since the schism following the Council of Chalcedon in 451. Around 825, many Saint Thomas Christians of Kerala, India, affirmed allegiance to the Syriac Orthodox Church, however, another part of clergy gained permission from the Ottoman authorities in Istanbul to reestablish the Syriac Orthodox Church soon after. The churchs present circa 5 million members are divided in 26 archdioceses and its original area is present-day Syria, Turkey, or Iraq. The churchs Levantine ethno-religious identity has been a matter of controversy since the 20th century, many refer to these as ethnic Syriacs or Assyrians, while other advocate the term Arameans. The Syriac Orthodox Church participates in discussions, being a member of the World Council of Churches since 1960. Due mainly to persecution throughout the centuries, a diaspora has spread from the Levant throughout the world, notably in Sweden, Germany, United States, Canada, Guatemala, Brazil, and Australia. The Syriac Orthodox Church of Antioch claims the status as the most ancient Christian church in the world, according to Saint Luke, The disciples were first called Christians in Antioch. As Jewish Christianity originated at Jerusalem, so gentile Christianity started at Antioch, then the center of the Hellenistic East, with Peter. 70 and 130, were out from Jerusalem and Palestine into Syria. When Saint Peter left Antioch, Evodios and Ignatius presided over the Patriarchate of Antioch, because of the significance attributed to Saint Ignatius in the Syriac Orthodox Church, almost all of the Syriac Orthodox Patriarchs since 1293 have been named Ignatius. Until 498, this church accepted the authority of the Patriarch of Antioch. The church also maintained a smaller church under a Catholicos, known by the title Maphryono. The Christological controversies that followed the Council of Chalcedon in 451 resulted in a struggle for the Patriarchate between those who accepted and those who rejected the Council. In 518, Patriarch Severus of Antioch was exiled from the city of Antioch, on account of many historical upheavals and consequent hardships which the church had to undergo, the Patriarchate was transferred to different monasteries in Mesopotamia for centuries. In about 1160 its seat was transferred from Antioch to the Mor Hananyo Monastery, in southeastern Turkey near Mardin and they reestablished themselves in Homs, Syria due to an adverse political situation in Turkey. In 1959 it was transferred to Damascus, where it currently resides

Syriac Orthodox Church
–
Holy Qurbana being celebrated at St. Mark's Syriac Orthodox Monastery
Syriac Orthodox Church
–
Emblem of the Church
Syriac Orthodox Church
–
The Different Ranks of Priesthood in SOC i.e. Patriarch, Catholicos, Metropolitan, Corepiscopos, Priest, Deacon, Laymen.
Syriac Orthodox Church
–
Celebration at a Syriac Orthodox monastery in Mosul, Ottoman Syria, early 20th century

33.
Eritrean Orthodox Tewahedo Church
–
The Eritrean Orthodox Tewahedo Church is an Oriental Orthodox church with its headquarters in Asmara, Eritrea. Its autocephaly was recognised by Pope Shenouda III of the Coptic Orthodox Church of Alexandria after Eritrea gained its independence in 1993, tewaḥido is a Geez word meaning being made one, cognate to Arabic tawhid. This separate Christian communion came to be known as Oriental Orthodoxy and these Churches themselves describe their Christology as miaphysite, but outsiders often incorrectly describe them as monophysite. Tewahedo Orthodoxy is an ethnoreligious group in Eritrea and the largest Christian group there. Christianity has been the majority religion since the 4th century and remains still the largest population, historically, they spoke Geez, which belongs to the Semitic branch of the Afroasiatic family. However, the language is now almost extinct, and has been limited to liturgical use since the 10th century. Most also adhere to the Tewahdo Orthodox Church, Tewahdo is an identity and a religion as well for the adherent of Eritrean Tewahdos. The Eritrean Orthodox Church claims its origins from Philip the Evangelist and it became the state church of the Kingdom of Aksum under Ezana in the 4th century through the efforts of a Syrian Greek named Frumentius, known in the church as Abba Selama, Kesate Birhan. As a boy, Frumentius had been shipwrecked with his brother Aedesius on the Eritrean coast, the brothers managed to be brought to the royal court, where they rose to positions of influence and converted Emperor Ezana to Christianity, causing him to be baptised. Ezana sent Frumentius to Alexandria to ask the Patriarch, Athanasius of Alexandria, Athanasius appointed Frumentius himself, who returned to Axum as Bishop with the name of Abune Selama. For fifteen centuries afterward, the pope of the Coptic Orthodox Church of Alexandria always named a Copt to be Abuna metropolitan bishop of the Ethiopian Church, little else is known of church history down to the period of Jesuit influence, which broke the connection with Egypt. Union with the Coptic Orthodox Church of Alexandria continued even after Arab conquests in Egypt, abu Saleh records in the 12th century that the patriarch sent letters twice a year to the kings of Abyssinia and Nubia, until Al Hakim stopped the practice. Coptic patriarch Cyril II sent Severus as bishop, with orders to suppress the practice of polygamy and these examples show the close relations of the two churches concurrent with the Middle Ages. Early in the 16th century the church was brought under the influence of a Portuguese mission, in 1507 Matthew, an Armenian, had been sent as Ethiopian envoy to Portugal to ask aid against the Adal Sultanate. In 1520 an embassy under Rodrigo de Lima landed in Ethiopia, an account of the Portuguese mission, which remained for several years, was written by the chaplain, Francisco Álvares. Later, Ignatius of Loyola wished to essay the task of conversion, instead, the pope sent out João Nunes Barreto as Patriarch of the East Indies, with Andrés de Oviedo as bishop, and from Goa envoys went to Ethiopia. After repeated failures, some measure of success was achieved under Susenyos I and he then expelled the Society of Jesus in 1633, and in 1665 Fasilides ordered all Jesuit books be burned. In the 1920s the Italian colonial power in Eritrea started the first attempts to found a separate Eritrean Orthodox Church

34.
Malankara Orthodox Syrian Church
–
The Malankara Orthodox Syrian Church also known as Indian Orthodox Church is an autocephalous Oriental Orthodox church centered in the Indian state of Kerala. It is one of the churches of Indias Saint Thomas Christian community, the church is headed by the autocephalous Catholicos of the East and the Malankara Metropolitan, presently Baselios Mar Thoma Paulose II. It is believed that Saint Thomas Christians of Malabar were in communion with the Church of the East from 496 to 1599. They got episcopal support from Persian bishops, who traveled to Kerala in merchant ships through spice route and ruled by a hereditary local chief called an Archdeacon from Pakalomattam family. Saint Thomas Christians were administratively under the single native dynastic leadership of an Archdeacon and were in communion with the Church of the East, centered in Persia, the indigenous Church of Malabar/Malankara followed the faith and traditions handed over by the Apostle St. Thomas. During 16th century, the Portuguese Jesuits began deliberate attempts to annex the native Christians to the Catholic Church, and in 1599 they succeeded through the Synod of Diamper. Resentment against these measures led the majority of the community under the Archdeacon Thomas to swear an oath never to submit to the Portuguese, known as the Coonan Cross Oath. The Malankara Church consolidated under Mar Thoma I welcomed Gregorios Abdal Jaleel, meanwhile, the Dutch East India Company defeated the Portuguese in supremacy of the spice trade in Malabar in 1663. The Malankara church used this opportunity to escape from Catholic persecution with the Dutch East India Companys help, at the request of the Malankara Church, the Dutch brought Gregorios Abdal Jaleel of Jerusalem, a Syrian Orthodox Church Bishop, in their trading vessel in 1665. Mar Thoma I forged a relationship with the Syriac Orthodox Church and gradually adopted West Syrian liturgy, while the spread of Christianity around the Mediterranean was led by apostles St. Peter and St. Paul, St. Thomas spread its message in the East. He preached in south India to a community of Jewish diaspora, native Dravidian majority, small groups of Jains, Buddhists. This Nasrani faith it is claimed had many similarities to ancient Judaism, Malankara Nazranies formulated a script to write Syriac-Malayalam after making certain changes in Syriac script. Despite many competing faiths, St. Thomas Christians held to their creed until the arrival of Portuguese missionaries in the 16th century, in 1601, Menezes consecrated Fr. Francis Roz as bishop of Angamaly, which marked the beginning of Roman Catholic hierarchy in Malankara. In 1652 Mar Ahatallah, a prelate from Syria, reached Mylapore near present-day Chennai, in 1653, under the leadership of, Nazranis gathered at Mattancherry church in Mattancherry, Cochin on 3 January 1653, and swore an oath known as the Coonen Cross Oath. As large number people were holding the rope, the cross bent a little and they wanted to combat the aggressive Portuguese padroado rule and regain spiritual and administrative autonomy for the Church. Hence later on 22 May 1653 at St Marys Church Alangad,12 elderly priests laid hands on Archdeacon Thomas and they appealed to several eastern Christian churches to defend their faith from Latin intrusion. Mar Gregorios of Jerusalem regularized Mar Thoma I as the Metropolitan, due to widespread complaints against Jesuits in Malankara, Rome sent Carmelites in two groups from the Propagation of the Faith to Malabar headed by Fr. They gradually gained support, especially with the help of Palliveettil Mar Chandy Kathanar, according to Jesuit reports they succeeded in wooing three of the four advisors of Mar Thoma I

35.
Holy See of Cilicia
–
The Armenian Catholicosate of the Great House of Cilicia is a hierarchal see of the Armenian Apostolic Church. Since 1930, the Catholicosate of the Great House of Cilicia has been headquartered in Antelias, aram I is the Catholicos of Cilicia of the Armenian Apostolic Church since 1995. First Sis era, 267-301, According to the order of Catholicoi, in 485 AD, the Catholicosate was transferred to the new capital of Armenia Dvin. The origin of the Armenian Church dates back to the Apostolic age and according to the ancient tradition was established by St. Thaddeus, in 301 AD, Christianity was officially accepted by the Armenians as the state religion. St. St. Gregory the Illuminator became the organizer of the Armenian Church hierarchy, from that time, the heads of the Armenian Church have been called Catholicos and still hold the same title. St. Gregory chose as the site of the Catholicosate then the city of Vagharshapat. He built the residence next to the church called Holy Mother of God. In 485 AD, the Catholicosate was transferred to the new capital Dvin, in the 10th century it moved from Dvin to Dzoravank and then to Aghtamar, to Arghina and to Ani. After the fall of Ani and the Armenian Kingdom of Bagradits in 1045, the Catholicosate, together with the people, settled there. The seat of the church was first established in Sivas moving to Tavbloor, then to Dzamendav, Dzovk, Hromgla, and finally in Sis, the capital of the Cilician Kingdom. After the fall of the Armenian Kingdom of Cilicia, in 1375, the Church also assumed the role of leadership. This national responsibility considerably broadened the scope of the Churchs mission, in 1441, a new Catholicos of All Armenians was elected in Holy Etchmiadzin in the person of Kirakos I Virapetsi of Armenia. At the same time the retiring Catholicos in Sis Gregory IX Mousabegian remained as the Catholicos of the Great House of Cilicia, the Supreme Patriarch and Catholicos of All Armenians resides in the Mother See of Holy Etchmiadzin. The city of Sis was the center of the Catholicosate of the Great House of Cilicia for more than six centuries, the monastery of St. Sophia of Sis, home of the Catholicosate, dominates the town in early 20th-century photographs. During the Armenian Genocide, in 1915, the Armenian population in Cilicia was mostly destroyed, the last Catholicos to reside in Sis was Sahak II. In 1921, after renewed massacres of Armenians in Cilicia by Kemalist Turkey, Sahak II, with the surviving Armenian population, Sahak II after leaving the premises of the Catholicosate in Sis stayed at various locations in Northern Syria and in Lebanon, running the affairs of the Catholicosate. In 1922 the American Committee for Relief in the Near East established an orphanage in Antilias for survivors of the genocide, the foundation also agreed to contribute $6000-$7000 yearly towards running costs. The first mass in the Catholicosates seminary at Antelias took place on Sunday, using donations from Simon and Mathilde Kayekjian, the Catholicosate eventually purchased the property and land that housed the Catholicosate in Antelias

Holy See of Cilicia
–
Saint Gregory the Illuminator Cathedral in the Armenian Catholicosate of Cilicia
Holy See of Cilicia
–
The coat of arms of the Catholicosate of the Great House of Cilicia
Holy See of Cilicia
–
The chair of the Armenian Catholicosate in Sis (today Kozan)
Holy See of Cilicia
–
A khatchkar on the premises

36.
Armenian Patriarchate of Constantinople
–
The Armenian Patriarchate of Constantinople is an autonomous See which recognizes the primacy of the Catholicos of All Armenians, the supreme head of the Armenian Apostolic Church. The seat of the Armenian Patriarchate of Constantinople is the Surp Asdvadzadzin Patriarchal Church in the Kumkapı neighborhood of Istanbul, the Armenian Patriarch of Constantinople also known as Armenian Patriarch of Istanbul is today head of the Armenian Patriarchate of Constantinople. During the Byzantine period, the Armenian Apostolic Church had not been allowed to operate in Constantinople because the two churches mutually regarded each other as heretical, after conquering Constantinople, the Ottoman Empire allowed the Greek Orthodox Patriarchate of Constantinople to stay in the city. But Sultan Mehmed II asked the Armenians to establish their own church in the new Ottoman capital, from then on the Armenian Patriarchate of Constantinople acted as superior religious institution in the Ottoman Empire, even standing over the Armenian Catholicos. For a short period, the Syriac Orthodox Church was also placed under the jurisdiction of the Armenian Patriarchate, the first Armenian Patriarch of Constantinople was Hovakim I, who was at the time the Metropolitan of Bursa. In 1461, he was brought to Constantinople by Sultan Mehmed II, Hovakim I was recognized as the religious and secular leader of all Armenians in the Ottoman Empire, and carried the title of milletbaşı or ethnarch as well as patriarch. However like the Greek Patriarchate, the Armenians suffered severely from intervention by the state in their internal affairs, although there have been 115 pontificates since 1461, there have only been 84 individual Patriarchs. In 1861, a constitution was granted to Armenians living in the Ottoman Empire by Sultan Abdülaziz. In 1896 Patriarch Madteos III was deposed and exiled to Jerusalem by Sultan Abdülhamid II for boldly denouncing the 1896 massacre, the constitution governing the Armenians was suspended by the Sultan. The Armenian Patriarch of Constantinople Madteos III was permitted to return to Istanbul in 1908 when Sultan Abdulhamid II was deposed by the Young Turks, the new Turkish administration also restored the constitution. In the initial period of the reign of the Young Turks, the Armenian community of Turkey in 1915 was accordingly decimated by mass deportations and killings. The inability of Turkey to acknowledge these events has been a source of significant angst among Armenians worldwide for the past hundred years, prior to 1915, almost two million Armenians lived in Turkey, today less than 100,000 reside there. With this backdrop of turmoil for Armenians, the post of the Patriarch remained vacant from 1915 to 1919 and it was restored for a brief period from 1919 to 1922 with Patriarch Zaven I Der Yeghiayan residing. Four Armenian Patriarchs served under the rule of the Young Turks, despite a huge diminution in the number of its faithful during the Armenian Genocide, the patriarchate remains the spiritual head of the largest Christian community presently living in Turkey. Today, the Armenian Patriarchs are recognized as the head of the Armenian Apostolic Church in Turkey, five Armenian Patriarchs have served after the establishment of the Republic of Turkey. The synod of the Patriarchate has designated, with the votes of 25 of its 26 members, some members of the Armenian community of Turkey criticised this move and asked for the election of a new Patriarch by universal suffrage instead. At last, the decided to retire the Patriarch Mesrob II Mutafyan on October 26,2016. The Patriarchate publishes a review in Armenian called Shoghagat, containing theological, liturgical, historical and cultural articles

37.
Armenian Patriarchate of Jerusalem
–
The Armenian Patriarchate of Jerusalem also known as the Armenian Patriarchate of Sts. James is located in the Armenian Quarter of Jerusalem, the Armenian Apostolic Church is officially recognised under Israels confessional system, for the self-regulation of status issues, such as marriage and divorce. Manougian succeeded Archbishop Torkom Manoogian, who died on October 12,2012 after serving 22 years in the office, the Patriarch, along with a Synod of seven clergymen elected by the St. James Brotherhood, oversees the Patriarchates operations. As a result of the Genocide on Armenians by Turkey during World War I, the Armenian population of Jerusalem reached at that time 25,000 people. But political and economic instability in the region have reduced the Armenian population, most Armenians in Jerusalem live in and around the Patriarchate at the Sts. James Monastery, which occupies most of the Armenian Quarter of the Old City, apart from Jerusalem, there are Armenian Communities in Jaffa, Haifa and Nazareth, and in the Palestinian Territories. The Jerusalem Armenian community uses the Julian calendar, unlike the rest of the Armenian Church which use the Gregorian calendar, in 638, after Saint Sophronius died and the Greeks did not appoint another bishop for Jerusalem, the Armenian Apostolic Church began appointing its own bishops for Jerusalem. The office has continued, with interruptions, down to this day. The Bishops were later elevated in stature and became Patriarchs, the Armenian Patriarch is independent and self-governing. The Armenian Patriarch of Jerusalem is therefore not under the authority of the Catholicos of Armenia. After the end of the Crusader period, the Armenian Patriarchs sought to establish relations with the Muslim rulers. The Armenian Patriarch Sarkis I met the Mamluk governor in Egypt and subsequently returned to his community in Jerusalem, in the 1340s the Armenians were permitted to build a wall around their quarter. The Mamluk government also engraved a protective declaration in Arabic on the entrance to the quarter. The Armenian quarter in this period kept creating facts on the ground by the constant small expansions and consolidations, in the 1380s Patriarch Krikor IV built a priests dining room across from the St. James Cathedral. Around 1415 the olive grove near the Garden of Gethsemane was purchased, in 1439, Armenians were removed from the Golgotha chapel, but the Patriarch Mardiros I purchased the “opposite area” and named it second Golgotha. This remains in the Patriarchs possession to this day, at times, the Armenian Patriarchate of Jerusalem became politicized by struggles within the Armenian Church. Significantly Bishop Eghiazar assumed the Armenian Patriarchate of Jerusalem and in 1644 declared himself for a period of time as Catholicos of all the Armenian church. In the 17th century, the Armenians were allowed after much pleading to enlarge the St. James Monastery, at the same time the Armenian Patriarch Hovhannes VII purchased a large parcel of land south of the St. James Cathedral, called “Cham Tagh”

38.
Malankara Jacobite Syrian Orthodox Church
–
The Malankara Jacobite Syrian Orthodox Church, officially known as Jacobite Syrian Christian Church, is an integral branch of the Syriac Orthodox Church centered in Kerala, India. It recognizes the Syriac Orthodox Patriarch, currently Ignatius Aphrem II and it functions as a largely autonomous unit within the church, under the authority of the Catholicos of India, currently Baselios Thomas I. Its members are part of the Saint Thomas Christian community, which traces its origins to the activity of Thomas the Apostle in the 1st century. Thomas the Apostle reached India in AD52 and got followers from prominent families in Kerala, in AD345 Knai Thoma along with 72 Syrian Families and Clergymen arrived Kerala and mark the beginning of Knanaya Syrian Ethnicity in Kerala. In AD825 arrival of two bishops Mar Sabor and Mar Aproth enhanced the relationship between Saint Thomas Christians and the Church of the East, the local administration of the early Saint Thomas Christians in Kerala was done by archdeacons in the absence of a bishop. Archdeacons used to request for prelates from the Church of the East, from the 16th century the Portuguese Jesuits attempted to forcefully bring the community into the Latin Rite of the Catholic Church. In 1653, Mar Ahatallah came to Malankara and he was a Syrian Bishop who had converted to Catholicism. He was captured by the Portuguese enroute and was taken to Madras, resentment of these measures lead a part of the community to join the Archdeacon, Thomas, in swearing never to submit to the Portuguese in the Coonan Cross Oath in 1653. The part of the church that resists the Latin power is known as the Malankara Syrian Church, the decisions taken by the Synod of Mulamthuruthy known as Mulanthuruthy Padiyola, is the most important historical document and the early constitution of the Malankara Syrian Church. In 1934 after the death of Mar Divanyasious VI Syriac Orthodox Patriarchs Ignatius Elias III consecrated Paulose Mar Athanasius as the Malankara Metropolitan. At the same time Mar Themothiose Augen I left that faction, the headquarters of the Jacobite Syrian Christian Church in India is situated near the St. Peters and St. Pauls Jacobite Syrian church Puthencruz. As part of the Syriac Orthodox communion, the uses the West Syrian liturgy and is part of the Oriental Orthodox group of churches. It has dioceses in most parts of India as well as in the United States, Canada, the United Kingdom, Western Europe, in 2003 it was estimated that the church has 1,200,000 members globally. The Malankara Jacobite Syrian Orthodox Church has been known by several names during its existence, other variants include Jacobite Syrian Christian Church, Malankara Syrian Orthodox Church, and Jacobite Syrian Church. Puthencruz is the headquarters of the Jacobite Syrian Christian Church in India, the headquarters is situated near the St. Peters and St. Pauls Jacobite Syrian church. Its headquarters is named after the illustrious Patriarch of Antioch Ignatius Zakka I Iwas, the Catholicossate chapel is named after Poulose Mar Athanasius of Aluva and under the chapel is situated the space for tombs for the use of future Catholicos of the church. An Arts and Science college named after Mar Athanasius of Aluva is also run in the premises of the Zakka centre. It is the place where Akhila Malankara Suvisesha Yogam, the official gospel convention of the community, Thomas the Apostle is credited by tradition for founding the Indian Church in 52 AD

Malankara Jacobite Syrian Orthodox Church
–
Syriac Orthodox Church Emblem
Malankara Jacobite Syrian Orthodox Church
–
Church of the Syrian Christians in India (p.115, October 1855)

39.
History of Oriental Orthodoxy
–
They reject the dogmatic definitions of the Council of Chalcedon. Hence, these Churches are also called Old Oriental Churches or Non-Chalcedonian Churches, the history of all Oriental Orthodox Churches goes back to the very beginnings of Christianity. They were founded by the apostles or by their earliest disciples, the Oriental Orthodox Churches had a great missionary role during the early stages of Christianity and played a great role in the history of Egypt. The schism between Oriental Orthodoxy and the rest of the Church occurred in the 5th century and this was not because Chalcedon stated that Christ has two natures, but because the councils declaration did not confess the two natures as inseparable and united. Pope Dioscorus would accept only of or from two natures but not in two natures, to the hierarchs who would lead the Oriental Orthodox, this was tantamount to accepting Nestorianism, which expressed itself in a terminology incompatible with their understanding of Christology. Founded in the Alexandrine School of Theology it advocated a formula stressing the unity of the Incarnation over all other considerations, Oriental Orthodox Churches reject what they consider to be the heretical Monophysite teachings of Eutyches and of Nestorius as well as the Dyophysite definition of the Council of Chalcedon. It was not until 518 that the new Byzantine Emperor, Justin I, Justin ordered the replacement of all non-Chalcedonian bishops, including the patriarchs of Antioch and Alexandria. The extent of the influence of the Bishop of Rome in this has been a matter of debate, one of the most salient features of the history of Oriental Orthodoxy has been the ceaseless persecution and massacres suffered under Byzantine, Persian, Muslim and Ottoman powers. The Oriental Orthodox communion comprises six groups, Coptic Orthodox, Syriac Orthodox, Ethiopian Orthodox, Eritrean Orthodox, Malankara Orthodox Syrian Church and Armenian Apostolic churches

40.
Coptic history
–
Many of the historic items related to Coptic Christianity are on display in many museums around the world and a large number is in the Coptic Museum in Coptic Cairo. The Egyptian Church, which is now more than nineteen centuries old, regards itself as the subject of many prophecies in the Old Testament. Isaiah the prophet, in Chapter 19, Verse 19 says In that day there will be an altar to the LORD in the midst of the land of Egypt, and a pillar to the LORD at its border. The first Christians in Egypt were mainly Alexandrian Jews such as Theophilus, when the Church of Alexandria was founded by Saint Mark during the reign of the Roman emperor Nero, a great multitude of native Egyptians embraced the Christian faith. In the 2nd century, Christianity began to spread to the rural areas, the Catechetical School of Alexandria is the oldest catechetical school in the world. St. Jerome records that the Christian School of Alexandria was founded by St. Mark himself, origen wrote over 6,000 commentaries of the Bible in addition to his famous Hexapla. Many scholars such as Jerome visited the school of Alexandria to exchange ideas, the scope of this school was not limited to theological subjects, science, mathematics and humanities were also taught there. The question-and-answer method of commentary began there, and 15 centuries before Braille, wood-carving techniques were in use there by blind scholars to read and write. Many Egyptian Christians went to the desert during the 3rd century, by the end of the 5th century, there were hundreds of monasteries, and thousands of cells and caves scattered throughout the Egyptian desert. A great number of these monasteries are still flourishing and have new vocations to this day, countless pilgrims have visited the Desert Fathers to emulate their spiritual, disciplined lives. In the 4th century, an Alexandrian presbyter named Arius began a dispute about the nature of Christ that spread throughout the Christian world and is now known as Arianism. We confess one Baptism for the remission of sins and we look for the resurrection of the dead, as a consequence of this, he denied the title Mother of God to the Virgin Mary, declaring her instead to be Mother of Christ Christotokos. When reports of this reached the Apostolic Throne of Saint Mark, Pope Saint Cyril I of Alexandria acted quickly to correct this breach with orthodoxy, when he would not, the Synod of Alexandria met in an emergency session and a unanimous agreement was reached. Pope Cyril I of Alexandria, supported by the entire See and this epistle drew heavily on the established Patristic Constitutions and contained the most famous article of Alexandrian Orthodoxy, The Twelve Anathemas of Saint Cyril. In these anathemas, Cyril excommunicated anyone who followed the teachings of Nestorius, for example, Anyone who dares to deny the Holy Virgin the title Theotokos is Anathema. Nestorius however, still would not repent and so led to the convening of the First Ecumenical Council of Ephesus. The First Ecumenical Council of Ephesus confirmed the teachings of Saint Athanasius and it also clearly stated that anyone who separated Christ into two hypostases was anathema, as Cyril had said that there is One Nature for God the Word Incarnate. Glory to you O our Master and King, Christ, the pride of the Apostles, the crown of the martyrs, the rejoicing of the righteous, firmness of the churches and the forgiveness of sins

Coptic history
–
Coptic Icon in the Coptic Altar of the Church of the Holy Sepulchre, Jerusalem
Coptic history
–
St. Mark Coptic Cathedral in Alexandria

41.
Orthodox Tewahedo
–
Orthodox Tewahedo is the common and historical name of two Oriental Orthodox churches within the Christian Church. These are the predominant Orthodox denominations in Eritrea and Ethiopia, until 1959, the Orthodox Tewahedo churches were administratively part of the Coptic Church. The Ethiopian Orthodox Tewahedo Church was granted autocephaly and its own Patriarch that year by Coptic Orthodox Pope Pope Cyril VI of Alexandria, Tewahedo is a Geez word meaning being made one or unified. This is in contrast to the two Natures of Christ belief which is held by the Catholic Church and the Eastern Orthodox Church and it is known as non-Chalcedonian, and, sometimes by outsiders as monophysite. However, these Churches themselves describe their Christology as miaphysite, so he set out and was on his way when he caught sight of an Ethiopian. This man was a eunuch, an official of the Kandake Queen of Ethiopia in charge of all her treasure. The passage continues by describing how Philip helped the Ethiopian treasurer understand a passage from Isaiah that the Ethiopian was reading, after the Ethiopian received an explanation of the passage, he requested that Philip baptize him, and Philip did so. The Ethiopic version of this verse reads Hendeke, Queen Gersamot Hendeke VII was the Queen of Ethiopia from ca.42 to 52, as a youth, Frumentius had been shipwrecked with his brother Aedesius on the Eritrean coast. The brothers managed to be brought to the court, where they rose to positions of influence and converted Emperor Ezana to Christianity. Ezana sent Frumentius to Alexandria to ask the Patriarch, Athanasius of Alexandria, Athanasius appointed Frumentius himself, who returned to Ethiopia as Bishop with the name Abune Selama. From then on, until 1959, the Coptic Orthodox Pope of Alexandria, as Patriarch of All Africa, union with the Coptic Church continued after the Arab conquest of Egypt. Patriarch Cyril II of Alexandria, the 67th patriarch, sent Severus as bishop, with orders to put down polygamy and these examples show the close relations of the two churches concurrent with the Middle Ages. In 1439, in the reign of Zara Yaqob, a discussion between Abba Giyorgis and a French visitor had led to the dispatch of an embassy from Ethiopia to the Vatican. The period of Jesuit influence, which broke the connection with Egypt, in 1507 Mateus, an Armenian, had been sent as an Ethiopian envoy to Portugal to ask for aid against the Adal Sultanate. In 1520 an embassy under Dom Rodrigo de Lima landed in Ethiopia, an interesting account of the Portuguese mission, which lasted for several years, was written by Francisco Álvares, the chaplain. Later, Ignatius of Loyola wished to take up the task of conversion, after repeated failures some measure of success was achieved under Emperor Susenyos I, but not until 1624 did the Emperor make formal submission to the pope. He then expelled the Jesuits in 1633, and in 1665, in the 1920s the Italian colonial power in Eritrea started the first attempts to found a separate Eritrean Orthodox Church. Until then, the Orthodox Church in Eritrea was practically part of the Ethiopian Church, the separate Eritrean Church was short-lived

42.
Syriac Christianity
–
With a history going back to the 1st century AD, Syriac Christianity is, in modern times, represented by denominations primarily in the Middle East, Asia Minor and in Kerala, India. Christianity began in the Middle East in Jerusalem among Jewish Aramaic-speaking Semitic peoples of Judah and it quickly spread, initially to other Semitic peoples, in Parthian-ruled Assyria and Mesopotamia, Roman-ruled Syria, Phoenicia, southern and eastern Asia Minor, and northwestern Persia and Malta. Adherents sometimes identify as Syriacs or Syrians, Syriac Christian heritage is transmitted through various Neo Aramaic dialects of old Aramaic. Unlike the Greek Christian culture, Assyrian Christian culture borrowed much from early Rabbinic Judaism, Antioch was the political capital of this culture, and was the seat of the Patriarchs of the church. However, Antioch was heavily Hellenized, and the Assyrian cities of Edessa, Nisibis and this split owed just as much to the politics of the day as it did to theological orthodoxy. Ctesiphon, which was at the also the Sassanid capital. After the Council of Chalcedon in 451, many Syriac Christians within the Roman Empire rebelled against its decisions, the Patriarchate of Antioch was then divided between a Chalcedonian and non-Chalcedonian communion. The Chalcedonians were often labelled Melkites, while their opponents were labelled as Monophysites and Jacobites, the Maronite Church found itself caught between the two, but claims to have always remained faithful to the Catholic Church and in communion with the bishop of Rome, the Pope. The church has persisted as an entity under Islamic rule. The community was one of those granted autonomy in governing itself in religious, in the 19th century many left for other parts of Christendom, creating a substantial diaspora. Over time, some groups within each of these branches have entered into communion with the Church of Rome, when they lost Assyria itself to the Parthian Empire, they retained the name Syria but only applied it to what had been Aramea, which they still retained. The Neo-Assyrian kingdom of Osroene was the first Christian kingdom in history, in 431 A. D. the Council of Ephesus declared Nestorianism to be a heresy. The Nestorian priests, who were persecuted in the Byzantine Empire, sought refuge in Mesopotamia where the Church of the East was dominant, there was a synthesis between the Assyrian Church and Nestorian doctrine. From there they spread Christianity to Persia, India, China and this was the beginning of the Nestorian Church, the eastern branch of Syrian Christianity. The western branch, the Jacobite Church, appeared after the Council of Chalcedon condemned Monophysitism in 451 A. D and these people are in fact ethnic Assyrians originating from the Assyrian homeland in northern Iraq. The older Assyrian designation has almost completely replaced the word Nestorian, however, the word Nestorian continues to be used in some Western academic literature. The word Syrian has become ambiguous in English since it can refer now to a citizen of Syria regardless of ethnicity, in Arabic, however, the word for a citizen of Syria has a different form from the traditional word for an ethnic Assyrian/Syrian. The Maronites in Lebanon are divided between those who claim Lebanese-Phoenician national identity and those who claim Arab national identity, the Maronite Church, a West Syrian Rite Eastern Catholic Church

43.
Saint Thomas Christians
–
Historically, the Saint Thomas Christian community was part of the Church of the East, centered in Persia. They were organised as the Province of India in the 8th century, served by Nestorian bishops, Saint Thomas Christians represent a multi ethnic group. Their language is Malayalam, the language of Kerala, and Syriac is used for liturgical purposes, the Saint Thomas Christians are so called due to their reverence for Saint Thomas the Apostle, who is said to have brought Christianity to India. The name dates to the period of Portuguese colonization and they are also known, especially locally, as the Nasrani or Nasrani Mappila. Nasrani is a term meaning Christian, it appears to be derived from Nazareth, Mappila is an honorific applied to members of non-Indian faiths, including Muslims and Jews. Some Syrian Christians of Travancore continue to attach this honorific title to their names, the term Syrian relates not to their ethnicity but to their historical, religious and liturgical connection to the Church of the East, or East Syrian Church. According to tradition, St. Thomas, one of the 12 apostles, came to Muziris on the Kerala coast in AD52 which is in the present day Pattanam, Kerala. The Cochin Jews are known to have existed in Kerala in the 1st century AD, the earliest known source connecting the apostle to India is the Acts of Thomas, likely written in the early 3rd century, perhaps in Edessa. The tradition of origin of the Christians in Kerala is found in a version of the Songs of Thomas or Thomma Parvam, written in 1601 believed to be a summary of a larger and older work. As per legend, the community began with Thomass conversion of Brahmin Gramams or families, the four clans Pakalomattam, Sankarapuri, Pattamukkil at Niranam Church, Kalli, and Kaliyankal were considered the most preeminent. Claims of descent from the various legendary gramams were used as a basis of a system within the community in the Middle Ages. After the 9th century A. D. such as the wearing of the sacred thread, the medieval historian Pius Malekandathil believes these were customs adopted and privileges won during the beginning of the Brahmin dominance of medieval Kerala. An organised Christian presence in India dates to the arrival of East Syrian settlers and missionaries from Persia, members of what would become the Church of the East, in around the 3rd century. As the community grew and immigration by East Syrians increased, the connection with the Church of the East, centred in the Persian capital of Seleucia-Ctesiphon, strengthened. In the 8th century Patriarch Timothy I organised the community as the Ecclesiastical Province of India, after this point the Province of India was headed by a metropolitan bishop, dispatched from Persia, the Metropolitan-Bishop of the Seat of Saint Thomas and the Whole Christian Church of India. His metropolitan see was probably in Cranganore, or in Mylapore, under him were a varying number of bishops, as well as a native Archdeacon, who had authority over the clergy and who wielded a great amount of secular power. Some contact and transmission of knowledge of the Saint Thomas Christians managed to reach the Christian West, byzantine traveller Cosmas Indicopleustes wrote of East Syrian Christians he met in India and Sri Lanka in the 6th century. In 883 the English king Alfred the Great reportedly sent a mission, during the Crusades, distorted accounts of the Saint Thomas Christians and the Nestorian Church gave rise to the European legend of Prester John

44.
First Council of Nicaea
–
The First Council of Nicaea was a council of Christian bishops convened in the Bithynian city of Nicaea by the Roman Emperor Constantine I in AD325. Constantine I organized the Council along the lines of the Roman Senate and presided over it and this ecumenical council was the first effort to attain consensus in the Church through an assembly representing all of Christendom. Hosius of Cordoba, who was one of the Papal legates. The First Council of Nicaea was the first ecumenical council of the Church, St. Alexander of Alexandria and Athanasius took the first position, the popular presbyter Arius, from whom the term Arianism comes, took the second. The council decided against the Arians overwhelmingly, through it a precedent was set for subsequent general councils to adopt creeds and canons. This council is considered the beginning of the period of the First seven Ecumenical Councils in the History of Christianity. The First Council of Nicaea was convened by Emperor Constantine the Great upon the recommendations of a synod led by Hosius of Córdoba in the Eastertide of 325 and this synod had been charged with investigation of the trouble brought about by the Arian controversy in the Greek-speaking east. To most bishops, the teachings of Arius were heretical and dangerous to the salvation of souls and this was the first general council in the history of the Church summoned by emperor Constantine I. In the Council of Nicaea, The Church had taken her first great step to define revealed doctrine more precisely in response to a challenge from a heretical theology. Constantine had invited all 1,800 bishops of the Christian church within the Roman Empire, Eusebius of Caesarea counted more than 250, Athanasius of Alexandria counted 318, and Eustathius of Antioch estimated about 270. Later, Socrates Scholasticus recorded more than 300, and Evagrius, Hilary of Poitiers, Jerome, Dionysius Exiguus and this number 318 is preserved in the liturgies of the Eastern Orthodox Church and the Coptic Orthodox Church of Alexandria. Delegates came from every region of the Roman Empire, including Britain, the participating bishops were given free travel to and from their episcopal sees to the council, as well as lodging. These bishops did not travel alone, each one had permission to bring him two priests and three deacons, so the total number of attendees could have been above 1,800. Eusebius speaks of an almost innumerable host of accompanying priests, deacons, the Eastern bishops formed the great majority. Of these, the first rank was held by the three patriarchs, Alexander of Alexandria, Eustathius of Antioch, and Macarius of Jerusalem and this position is supported by patristic scholar Timothy Barnes in his book Constantine and Eusebius. Historically, the influence of these marred confessors has been seen as substantial, Athanasius of Alexandria, a young deacon and companion of Bishop Alexander of Alexandria, was among the assistants. Athanasius eventually spent most of his life battling against Arianism, Alexander of Constantinople, then a presbyter, was also present as representative of his aged bishop. The supporters of Arius included Secundus of Ptolemais, Theonus of Marmarica, Zphyrius, other supporters included Eusebius of Nicomedia, Paulinus of Tyrus, Actius of Lydda, Menophantus of Ephesus, and Theognus of Nicaea

First Council of Nicaea
–
Council of Nicea
First Council of Nicaea
–
Eastern Orthodox icon depicting the First Council of Nicaea
First Council of Nicaea
–
Constantine the Great summoned the bishops of the Christian Church to Nicaea to address divisions in the Church (mosaic in Hagia Sophia, Constantinople (Istanbul), ca. 1000).

45.
First Council of Constantinople
–
The First Council of Constantinople was a council of Christian bishops convened in Constantinople in AD381 by the Roman Emperor Theodosius I. It met from May to July 381 in the Church of Hagia Irene and was affirmed as ecumenical in 451 at the Council of Chalcedon, when Theodosius ascended to the imperial throne in 380, he began on a campaign to bring the Eastern Church back to Nicene Christianity. Theodosius wanted to unify the entire empire behind the orthodox position and decided to convene a church council to resolve matters of faith. Gregory Nazianzus was of similar mind, wishing to unify Christianity, in the spring of 381 they convened the Second Ecumenical Council in Constantinople. The Council of Nicaea in 325 had not ended the Arian controversy which it had called to clarify. Arius and his sympathizers, e. g. Eusebius of Nicomedia were admitted back into the church after ostensibly accepting the Nicene creed, Athanasius, bishop of Alexandria, the most vocal opponent of Arianism, was ultimately exiled through the machinations of Eusebius of Nicomedia. After the death of Constantine I in 337 and the accession of his Arian-leaning son Constantius II, up until about 360, theological debates mainly dealt with the divinity of the Son, the second person of the Trinity. However, because the Council of Nicaea had not clarified the divinity of the Holy Spirit, the Macedonians denied the divinity of the Holy Spirit. This was also known as Pneumatomachianism, Nicene Christianity also had its defenders, apart from Athanasius, the Cappadocian Fathers Trinitarian discourse was influential in the council at Constantinople. Apollinaris of Laodicea, another theologian, proved controversial. Possibly in an over-reaction to Arianism and its teaching that Christ was not God, he taught that Christ consisted of a human body and he was charged with confounding the persons of the Godhead, and with giving into the heretical ways of Sabellius. Basil of Caesarea accused him of abandoning the literal sense of the scripture, Theodosius strong commitment to Nicene Christianity involved a calculated risk because Constantinople, the imperial capital of the Eastern Empire, was solidly Arian. To complicate matters, the two leading factions of Nicene Christianity in the East, the Alexandrians and the supporters of Meletius in Antioch, were bitterly divided, almost to the point of complete animosity. The bishops of Alexandria and Rome had worked over a number of years to keep the see of Constantinople from stabilizing, thus, when Gregory was selected as a candidate for the bishopric of Constantinople, both Alexandria and Rome opposed him because of his Antiochene background. The incumbent bishop of Constantinople was Demophilus, a Homoian Arian, there ensued a contest to control the newly recovered see. A group led by Maximus the Cynic gained the support of Patriarch Peter of Alexandria by playing on his jealousy of the newly created see of Constantinople. They conceived a plan to install a cleric subservient to Peter as bishop of Constantinople so that Alexandria would retain the leadership of the Eastern Churches, many commentators characterize Maximus as having been proud, arrogant and ambitious. However, it is not clear the extent to which Maximus sought this position due to his own ambition or if he was merely a pawn in the power struggle

First Council of Constantinople
–
9th century Byzantine manuscript illumination of I Constantinople Homilies of Gregory Nazianzus, 879-882
First Council of Constantinople
–
Gregory of Nazianzus presided over part of the Council
First Council of Constantinople
–
Ministry of Jesus & Apostolic Age

46.
Council of Ephesus
–
The Council of Ephesus was a council of Christian bishops convened in Ephesus in AD431 by the Roman Emperor Theodosius II. It met in June and July 431 at the Church of Mary in Ephesus in Anatolia, Nestorius himself had requested the Emperor to convene the council, hoping that it would prove his orthodoxy, the council in fact condemned his teachings as heresy. The council declared Mary as Theotokos, Nestorius dispute with Cyril had led the latter to seek validation from Pope Celestine I, who authorized Cyril to request that Nestorius recant his position or face excommunication. Nestorius pleaded with the Eastern Roman Emperor Theodosius II to call a council in which all grievances could be aired, hoping that he would be vindicated, the proceedings were conducted in a heated atmosphere of confrontation and recriminations and created severe tensions between Cyril and Theodosius II. Nestorius was decisively outplayed by Cyril and removed from his see, Nestorius himself retired to a monastery, always asserting his orthodoxy. McGuckin cites the innate rivalry between Alexandria and Constantinople as an important factor in the controversy between Cyril of Alexandria and Nestorius, according to McGuckin, Cyril viewed the elevated intellectual argument about christology as ultimately one and the same as the validity and security of the simple Christian life. Even within Constantinople, some supported the Roman-Alexandrian and others supported the Nestorian factions, for example, Pulcheria supported the Roman-Alexandrian popes while the emperor and his wife supported Nestorius. Contention over Nestorius teachings, which he developed during his studies at the School of Antioch, shortly after his arrival in Constantinople, Nestorius became involved in the disputes of two theological factions, which differed in their Christology. Nestorius was greatly surprised that what he had taught in Antioch without any controversy whatsoever should prove to be so objectionable to the Christians of Constantinople. Nestorius suggested the title Christotokos, but this proposal did not gain acceptance on either side. Nestorius tried to answer a question considered unsolved, How can Jesus Christ, being part man, not be partially a sinner as well, since man is by definition a sinner since the Fall. To solve that he taught that Mary, the mother of Jesus gave birth to the incarnate Christ, not the divine Logos who existed before Mary, the Logos occupied the part of the human soul. But wouldnt the absence of a human soul make Jesus less human, consequently, Nestorius argued that the Virgin Mary should be called Christotokos, Greek for Birth Giver of Christ, and not Theotokos, Greek for Birth Giver of God. Nestorius believed that no union between the human and divine was possible, nestoriuss opponents charged him with detaching Christs divinity and humanity into two persons existing in one body, thereby denying the reality of the Incarnation. Eusebius, a layman who later became the bishop of the neighbouring Dorylaeum was the first to accuse Nestorius of heresy, Cyril argued that Nestorianism split Jesus in half and denied that he was both human and divine. Cyril appealed to Pope Celestine I, charging Nestorius with heresy, the Pope agreed and gave Cyril his authority to serve a notice to Nestorius to recant his views within ten days or else be excommunicated. Before acting on the Popes commission, Cyril convened a synod of Egyptian bishops which condemned Nestorius as well, Cyril then sent four suffragan bishops to deliver both the Popes commission as well as the synodal letter of the Egyptian bishops. Cyril sent a letter to Nestorius known as The Third Epistle of Saint Cyril to Nestorius and this epistle drew heavily on the established Patristic Constitutions and contained the most famous article of Alexandrian Orthodoxy, The Twelve Anathemas of Saint Cyril

Council of Ephesus
–
Council of Ephesus in 431, in the Basilica of Fourvière, Lyon
Council of Ephesus
–
Cyril of Alexandria
Council of Ephesus
–
Ministry of Jesus & Apostolic Age

47.
Tur Abdin
–
Tur Abdin is a hilly region situated in southeast Turkey, including the eastern half of the Mardin Province, and Şırnak Province west of the Tigris, on the border with Syria. The name Tur Abdin is derived from Syriac, meaning mountain of the servants, Tur Abdin is of great importance to Syriac Orthodox Christians, for whom the region used to be a monastic and cultural heartland. Hah has the ancient Idto dYoldath-Aloho, the Church of the Mother of God, in the 9th century BCE the Assyrian King Ashurnasirpal II described crossing the plateau of Tur Abdin on his way to attack the region of Nairi. Assyrian source from the 9th century BC, where it is called Kashyari, in 586 B. C. the prophet Ezekiel mentions the famed wine of Izlo, on the southern edge of the plateau of Tur Abdin, in his prophecy against Tyre. The Mor Gabriel Monastery, the oldest Syriac church in the world, was founded in 397 by the ascetic Mor Shmuel and his student Mor Shemun. According to tradition, Shemun had a dream in which an Angel commanded him to build a House of Prayer in a located marked with three stone blocks. When they Shemun awoke, he took his teacher to the place, at this spot Mor Gabriel Monastery built. During World War I,500,000 Assyrian Christians were killed in the Ottoman Empires Assyrian Genocide, in the last few decades, caught between Turkish assimilation policies against Kurds, and Kurdish resistance, many Assyrians have fled the region or been killed. Today there are only 5,000, a quarter of the Christian population thirty years ago, most have fled to Syria, Europe, Australia and the United States. In the past few years, a few families have returned to Tur Abdin, on 10 February 2006 and the following day, large demonstrations took place in the city of Midyat in Tur Abdin. Muslims angry about the Jyllands-Posten Muhammad cartoons gathered in Estel, the new part of the city, and started to march towards the old part of Midyat, the mob was stopped by the police before reaching old Midyat. In 2008 a series of challenges were made against the monastery of Mor Gabriel. Some local Kurdish villages sought to land on which the monastery had paid taxes since the 1930s as belonging to the villages. This led to diplomatic and Human Rights action throughout Europe. The most important Syriac Orthodox centre in Tur Abdin is the monastery of Dayro d-Mor Hananyo,6 km south east of Mardin, in the west of the region. Built from yellow rock, the monastery is known as Dayro d Kurkmo in Syriac, Dayr al-Zafaran in Arabic, or Deyrülzafarân in Turkish. Founded in AD493, the monastery was the residence of the Syriac Orthodox Patriarch from 1160 to 1932, although the patriarch now lives in Damascus the monastery still contains the patriarchal throne and tombs of seven patriarchs and metropolitans. Today the monastery is led by a bishop and a monk and some lay assistants, the bishop of Mor Hananyo is also the patriarchal vicar of Mardin

48.
First Council of Dvin
–
The First Council of Dvin was a church council held in 506 in the Armenian city of Dvin. It convened to discuss the Henotikon, a document issued by Byzantine emperor Zeno in an attempt to resolve theological disputes that had arisen from the Council of Chalcedon. The Council was convoked by the Catholicos of the Armenian Apostolic Church Babgen I Umtsetsi, besides the Armenians, delegates from the Georgian and Albanian churches were present. According to the Book of Epistles,20 bishops,14 laymen and this was the doctrine of the Armenian Church among others. The Henotikon, Emperor Zenos attempt at conciliation, was published in 482 and it reminded bishops of the condemnation of Nestorian doctrine, which emphasized the human nature of Christ, and did not mention the Chalcedonian diaphysitic creed. The Council stopped short of formally rejecting the Chalcedonian Definition of the nature of Christ. Such a step, which formalized the Armenian break from the Roman church, the Acts of the Council were discovered by Karapet Ter Mkrtchian and published by him in 1901

First Council of Dvin
–
Structure

49.
Coonan Cross Oath
–
The Saint Thomas Christians remain in communion with the Church of the East. It is believed that Malabar Church was in communion with the Church of the East from CE496 to CE1599. With the establishment of Portuguese power in parts of India, clergy of that empire, in members of the Society of Jesus. A series of synods, including the 1585 Synod of Goa, were held, in 1599 Aleixo de Menezes, Archbishop of Goa, led the Synod of Diamper, which finally brought the Saint Thomas Christians fully under the authority of the Latin Archdiocese of Goa. The independence of the ancient Church of Malankara was rescinded, in 1653, Ahatallah of Antioch visited Malankara and was captured by the Portuguese. He was taken on board a Portuguese ship at Madras bound for Goa and en route, the Syrian Christians heard of the arrival of the ship at Cochin. Due to the staunch and intransigent opposition of the Archbishop Garcia, the Archbishop even refused to meet the Christians, who wanted to discuss the matter with him. What happened to Mar Ahatallah in the midst of Arabian Sea is still a mystery, further resentment of these measures led a part of the community to take the Coonan Cross Oath in 1653 swearing never to submit to the Portuguese. Ahatallah claimed to be the Patriarch of Antioch and hence was often called himself Ignatius Aloho which was the name of the Patriarch Ignatius Hidayat Aloho. According to some writing on 1980s, Metropolitan Mar Ahatalla is said to have landed at Surat in 1652 and thence came to Mylapore, when you have read this letter diligently send me two priests and forty men. If however, you wish to send them from your place, send them cautiously, quickly and soon, I came to the city of Mylapore thinking that many people come here, and that priests would get me to your place of the Indias. In the year 1652 of our Lord, in the month of August, on Monday, in the same monastery I stay, and they help me very much, may their reward increase here and there. Peace be with them, with you, and with us now, I, Ignatius, Patriarch of All India and China. Later when the ship carrying Mar Ahatallah reached Goa, he was handed over to the inquisition and he was sent to Portugal on the ship Nosa Senhora da Graca from Goa and reached Lisbon on 14 July 1653. The king of Portugal decided to send him to Rome, accordingly, while he was on his way to Rome, he died at Paris on 26 March 1654 and is buried at the Jerusalem Chapel of the Cordeliena Church. They say he is the Patriarch of Antioch, be that it may, he is alone and has no mark of prelacy. Seeing that the Archbishop thus turned an ear to their insistent pleas. A rumor also was spread at this time that Mar Ahatallah was drowned by the Portuguese, therefore, they held on to ropes tied to the Cross in all directions